Jeremiah 46:25 · Bible study
Jeremiah 46:25 Commentary: God Judges Egypt's Gods and Those Who Trust Them
Hebrew · 9 what the commentators say
Meaning in one sentence
Yahweh judges Amon of No, Pharaoh, Egypt, her gods and kings, and those who trust in Pharaoh. A lesson in misplaced confidence.
Research Summary
- Meaning: Yahweh declares he will judge Egypt's supreme god Amon, Pharaoh, the land, its gods, its kings, and all who trust in Pharaoh, especially Judean refugees.
- Key words: Amon (Egyptian god, "the concealed one"); No (Thebes, the capital of Upper Egypt); pokeid (Hebrew participle: "about to visit with punishment").
- Main debate: Whether "Amon of No" means the god Amon (most commentators) or a "multitude" of people (KJV; see also Calvin's alternate reading).
- Theological theme: God's supremacy over all spiritual and political powers, and the danger of misplaced trust.
- Best use: A warning against trusting human strength or pagan powers instead of the Lord, especially for those facing pressure to compromise.
Translation Comparison
BSB Berean Standard Bible 2020
The LORD of Hosts, the God of Israel, says: “Behold, I am about to punish Amon god of Thebes, along with Pharaoh, Egypt with her gods and kings, and those who trust in Pharaoh.
WEB World English Bible 2000
Yahweh of Armies, the God of Israel, says: “Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods and her kings, even Pharaoh, and those who trust in him.
KJV King James Version 1769
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:
ASV American Standard Version 1901
Jehovah of hosts, the God of Israel, saith: Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods, and her kings; even Pharaoh, and them that trust in him:
YLT Young's Literal Translation 1898
Said hath Jehovah of Hosts, God of Israel: Lo, I am seeing after Amon of No, And after Pharaoh, and after Egypt, And after her gods, and after her kings, And after Pharaoh, and after those trusting in him,
Darby Darby Bible 1890
Jehovah of hosts, the God of Israel, saith, Behold, I will punish Amon of No, and Pharaoh, and Egypt, and hergods, and her kings; yea, Pharaoh and them that confide in him.
Douay-Rheims Douay-Rheims Bible 1899
The Lord of hosts the God of Israel hath said: Behold I will visit upon the tumult of Alexandria, and upon Pharao, and upon Egypt, and upon her gods, and upon her kings, and upon Pharao, and upon them that trust in him.
Translations in other languages (10 available)
Jehová de los ejércitos, Dios de Israel, ha dicho: He aquí que yo visito el pueblo de Amón de No, y á Faraón y á Egipto, y á sus dioses y á sus reyes; así á Faraón como á los que en él confían.
Diz o SENHOR dos exércitos, Deus de Israel: Eis que eu punirei a Amom de Nô, a Faraó e ao Egito; a seus deuses e a seus reis; tanto a Faraó como aos que nele confiam.
L’ Éternel des armées, le Dieu d’ Israël, dit:
Der HERR Zebaoth, der Gott Israels, spricht: Siehe, ich will heimsuchen den Amon zu No und den Pharao und Ägypten samt seinen Göttern und Königen, ja, Pharao mit allen, die sich auf ihn verlassen,
De HEERE der heirscharen, de God Israels, zegt: Ziet, Ik zal bezoeking doen over de menigte van No, en over Farao, en over Egypte, en over haar goden, en over haar koningen, ja, over Farao, en over degenen, die op hem vertrouwen.
L’Eterno degli eserciti, l’Iddio d’Israele, dice: Ecco, io punirò Amon di No, Faraone, l’Egitto, i suoi dèi, i suoi re, Faraone e quelli che confidano in lui;
Pan zastępów, Bóg Izraelski, mówi: Oto Ja nawiedzę ludne miasto No, także Faraona i Egipt, i bogów jego, i królów jego, Faraona mówię, i tych, którzy w nim ufają:
Господь Саваоф, Бог Израилев, говорит: вот, Я посещу Аммона, который в Но, и фараона и Египет, и богов его и царей его, фараона и надеющихся на него;
萬軍 之耶和華─以色列的 神 說：「我 必刑罰 挪的 亞捫（埃及尊大之神）和 法老，並 埃及 與 埃及的神，以及 君王，也必刑罰 法老 和 倚靠 他的人。
The Lord of armies, the God of Israel, has said: See, I will send punishment on Amon of No and on Pharaoh and on those who put their faith in him;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 46:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Across traditions, commentators agree this verse announces God's judgment on every level of Egyptian power. Barnes identifies Amon of No as the chief god of Thebes, "the concealed" deity of Egypt's supreme triad. Calvin stresses that the opening title, "Yahweh of Armies, the God of Israel", was meant to shatter the false security of Judeans who trusted Egypt. They needed to hear that the living God, not their own words, was speaking. Gill extends the judgment to "all them that trust in him," noting that the phrase includes the Judean refugees who fled to Egypt against God's command. The punishment strikes the god (Amon), the king (Pharaoh), the land (Egypt), its local gods and provincial kings, and finally those who put their hope in any of these. This cascade shows that no spiritual or political power can shield anyone from Yahweh's reach.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Amon as the god of Thebes: Hebrew grammar places 'Amon' in apposition to 'No'; most modern versions and ancient translations (LXX, Vulgate, Targum) read it as the divine name.
- Amon as 'multitude': KJV and some older English versions read 'multitude of No,' based on a possible interchange of aleph and he (cf. Arabic and Syriac cognates). This view is less supported by the Hebrew manuscripts.
- Amon as a human ruler of No: Jarchi and Kimchi (medieval Jewish commentators) interpreted 'Amon' as the 'prince' or 'governor' of Alexandria, understanding the word as a title rather than a deity.
What is clear: Yahweh will judge Egypt's highest powers — whatever 'Amon' refers to — along with Pharaoh, the land, and those who trust in them, showing that no political or spiritual power can stand against the God of Israel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'Amon of No' | It refers to the chief deity of Thebes, the god Amon (Jupiter Ammon). | Some older translations and commentators (KJV margin, Calvin considered the possibility) read it as 'multitude of No' because of a possible interchange of Hebrew letters. Most modern scholars and ancient versions support the divine name reading. |
| Who are 'those who trust in him'? | They are people who placed their confidence in Pharaoh for safety, likely Judean refugees. | Some commentators emphasize that this includes all foreigners who trusted Egypt, not only Judeans. The surrounding context (Jeremiah 42-44) strongly points to Jews who fled to Egypt after Gedaliah's murder. |
| Does judgment fall on all Egypt or only on certain regions? | The judgment is comprehensive, covering the land, its gods, and its rulers. | A few commentators (Calvin) think 'No' stands for the whole of Egypt by synecdoche. Others (Barnes, Gill) see a more specific focus on Upper Egypt and the cult of Amon, with the rest of the country included generally. |
| The scope of punishment: does it mean total destruction or a temporary judgment? | Egypt will suffer invasion and defeat by Nebuchadnezzar. | Verse 26 adds 'Afterward it will be inhabited, as in the days of old.' Some interpret this as a promise of restoration; others read it as Egypt's return to a diminished state under Persian rule. |
Historical & Cultural Context
Thebes (Hebrew "No") was the capital of Upper Egypt, site of the great temple of Amon. By Jeremiah's time, Amon had become the head of the Egyptian pantheon, absorbing the attributes of many other deities. The phrase "Amon of No" uses the city name to identify which Amon is meant, the god worshipped in that specific place.
Jeremiah delivered this oracle during the reign of Pharaoh Hophra (588, 568 BC), the king who briefly challenged Babylon and encouraged Judean resistance. After Jerusalem fell in 586 BC, a remnant of Judeans, against Jeremiah's warning, forced the prophet to accompany them into Egypt (Jeremiah 42, 44). They believed Egypt's military power and ancient gods would protect them from Nebuchadnezzar. This verse directly confronts that confidence.
The repeated "upon" in the Hebrew (seven times before the various targets) creates a drumbeat effect: judgment falls on god, on king, on land, on gods, on kings, on Pharaoh again, and on those who trust in him. Nothing and no one is exempt. The title "Yahweh of Armies, the God of Israel" recalls the Exodus, when Yahweh struck Egypt's gods and freed his people. Here the pattern repeats but in reverse: Judah had turned back to Egypt for help, so judgment comes on both the deceiver and the deceived.
Textual Notes
The Masoretic Text reads “Amon of No.” The LXX (Septuagint) appears to omit the second occurrence of “and Pharaoh” and “her kings,” possibly simplifying the list. Cambridge Bible notes this omission. The reading “multitude” in the KJV derives from a possible confusion of the Hebrew letters aleph (א) and he (ה) in the word for “Amon,” but the consensus of most manuscripts and ancient versions supports the divine name “Amon.” No further significant variants are noted in the supplied sources.
Reception History
The early church read this verse as a demonstration of Christ's victory over spiritual powers, connecting it to the Exodus pattern (see Exodus 12:12). Jerome, in his commentary on Jeremiah, used the judgment on Amon to illustrate the futility of pagan worship. The reformers, especially Calvin, applied the passage to warn against trusting human alliances over divine promises. In the Puritan tradition, this verse was preached as a mirror for any nation that turns from God to worldly powers for security. More recently, the passage has been used in contexts where Christians face pressure to rely on political or economic systems rather than on the Lord.
Preaching This Verse
Three-point outline
- God judges false gods. Amon of No stood as Egypt's supreme deity. By naming him specifically, Yahweh declares that idols, no matter how ancient or powerful, will not stand before him.
- God judges human rulers. Pharaoh is mentioned twice, emphasizing that earthly kings cannot protect their people or themselves from the Lord's sentence.
- God judges misplaced trust. The final group, "those who trust in him", refers to Judeans who sought safety in Egypt. Their trust, not Egypt's sin, is what draws judgment. See Isaiah 31:1, 3 for the same theme.
Five-point outline
- Yahweh identifies himself. He is "Yahweh of Armies, the God of Israel", the covenant Lord who commands heaven's armies and is personally invested in his people.
- He targets the top of the pyramid. Amon was the supreme god; Pharaoh was the supreme king. Both fall first.
- He targets the structures beneath. Egypt itself, its various gods and local kings, the whole system that sustained national confidence.
- He targets the object of trust again. Pharaoh is singled out a second time. The repetition drills the point: the one you leaned on will be broken.
- He targets those who leaned. The Judean refugees who fled to Egypt are not simply bystanders. They chose a human power over God's promise, and judgment reaches them too.
Illustration hooks
- A man invests his entire retirement in a company he admires. When the company collapses, his trust is tested, not just his money. This verse asks: what are you building your life on that cannot survive God's scrutiny?
- A nation places its security in military alliances, treaties, and economic power. The prophet's warning to Judah echoes for any generation that looks to political strength instead of the Lord.
- A Christian leans heavily on a pastor, a denomination, or a spiritual practice for a sense of safety. When that human system fails, as all eventually do, will their trust in God remain?
Questions your congregation is asking
- Is it wrong to seek help from other countries or human institutions? Where is the line between practical help and misplaced trust?
- Why would God punish people who were simply trying to survive by fleeing to Egypt? What made their trust sinful?
- Does this verse mean God still judges nations and rulers today for their idolatry?
Leading a Discussion
This passage forces us to examine what we rely on when we are afraid. The Judean refugees who fled to Egypt did not see themselves as idolatrous, they saw themselves as practical. But God called their trust by name and held them accountable. As you discuss, reflect on where your group's unspoken confidence lies.
Discussion questions
- Read Jeremiah 46:25 slowly. What stands out in the way God lists the objects of judgment? Why do you think he names them so specifically?
- Why does God include the phrase "Yahweh of Armies, the God of Israel" here? How does that title shape the meaning of what follows?
- In the surrounding context (Jeremiah 46:26, 28), God promises to restore Israel after judgment. How does mercy change how you read the judgment in v. 25?
- Look at Isaiah 31:1, 3. What does that passage add to your understanding of why trusting in Egypt was a sin, not just a mistake?
- What are the "Egypts" of our own day, systems, institutions, or people we turn to for security instead of God? How can we discern the difference between wise use and trusting reliance?
- How does the judgment on Amon (a god) challenge the way we think about spiritual powers today? Are there "Amon-like" influences in modern culture that claim authority over our lives?
- End with prayer: ask God to reveal any hidden trust that needs to be surrendered.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 12:12 | For I will go through the land of Egypt in that night, and will strike all the firstborn in the land of Egypt, both man and animal. I will execute judgments against all the gods of Egypt. I am Yahweh. |
| Isaiah 19:1 | The burden of Egypt. “Behold, Yahweh rides on a swift cloud, and comes to Egypt. The idols of Egypt will tremble at his presence; and the heart of Egypt will melt within it. |
| Isaiah 20:5 | They will be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory. |
| Isaiah 20:6 | The inhabitants of this coast land will say in that day, ‘Behold, this is our expectation, where we fled for help to be delivered from the king of Assyria. And we, how will we escape?’” |
| Isaiah 30:2 | who set out to go down into Egypt without asking for my advice, to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt! |
| Isaiah 30:3 | Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion. |
| Isaiah 31:1 | Woe to those who go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they don’t look to the Holy One of Israel, and they don’t seek Yahweh! |
| Isaiah 31:3 | Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When Yahweh stretches out his hand, both he who helps shall stumble, and he who is helped shall fall, and they all shall be consumed together. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the multitude of No as the Egyptian city Thebes, called by the Greeks Diospolis or Jupiter's city, since Amon was the Egyptian name for Jupiter, who had a famous temple there. He also notes that the double mention of Pharaoh in the verse likely refers to two distinct rulers: Pharaoh Hophrah and Amasis.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies No-Amon as Thebes, the city of Jupiter-Ammon, a hidden deity whose name means "the concealed." He traces Yahweh's judgment in a precise order: first against Amon and Pharaoh as the highest powers, then against Egypt's many gods and local rulers, and finally against the Jews who placed their trust in Pharaoh rather than in God.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that the prophet puts God's own words directly on display to shatter the Jews' false confidence in Egypt's strength. He notes that Alexandria is named not as an exception but as a representative of the entire land, so that no part of Egypt would imagine itself safe from judgment.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary identifies Amon of No as the chief god of Thebes, a major deity in Egypt's pantheon. It notes that while some scholars question the authenticity of later verses in this passage, the material is accepted here even though the exact date remains uncertain.
Geneva Bible Notes Reformed 1599
Thus saith the Lord of hostes, the God of Israel, Behold, I will visite the common people of No and Pharaoh, and Egypt, with their gods and their Kings, euen Pharaoh, and al them that trust in him,
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God's judgment against Egypt targets not only Pharaoh and the nation but also the Jews who placed their trust in Pharaoh for safety. Those who fled to Egypt against God's command, like Johanan's group, would be swept up in the same destruction alongside their idol-worshipping hosts.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that the Hebrew word usually translated "multitude" is actually the proper name "Amon," referring to the idol Jupiter Ammon worshipped in the Egyptian city Thebes. The phrase should read "Ammon of No" (No being Thebes), linking the city directly to its chief deity, not describing its population.