English Standard Version
The word that came to Jeremiah concerning all the Judeans who lived in the land of Egypt, at Migdol, at Tahpanhes, at Memphis, and in the land of Pathros,
King James Bible
The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,
American Standard Version
The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Memphis, and in the country of Pathros, saying,
The word that came to Jeremias, concerning all the Jews that dwelt in the land of Egypt, dwelling in Magdal, and in Taphnis, and in Memphis, and in the land of Phatures, saying:
English Revised Version
The word that came to Jeremiah concerning all the Jews which dwelt in the land of Egypt, which dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,
Webster's Bible Translation
The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt, who dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,
Jeremiah 44:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Prediction regarding Egypt. - Jeremiah 43:8. "And the word of the Lord came to Jeremiah in Tahpanhes, saying, Jeremiah 43:9. Take in thine hand large stones, and hide them in the clay in the brick-kiln, which is at the entrance to the house of Pharaoh in Taphanhes, in the eyes of the Jews; Jeremiah 43:10. And say to them: Thus saith Jahveh of hosts, the God of Israel, Behold, I will send and take Nebuchadrezzar, the king of Babylon, my servant, and will place his throne over these stones which I have hidden, and he shall stretch his tapestry over them. Jeremiah 43:11. And he shall come and smite the land of Egypt, (he who is) for death, to death, - (he who is) for captivity, to captivity, - (he who is) for the sword, to the sword. Jeremiah 43:12. And I will kindle fire in the houses of the gods of Egypt, and he shall burn them and carry them away; and he shall wrap the land of Egypt round him as the shepherd wraps his cloak round him, and thence depart in peace. Jeremiah 43:13. And he shall destroy the pillars of Beth-shemesh, which is in the land of Egypt, and the houses of the gods of the Egyptians shall he burn with fire."
This prophecy is introduced by a symbolical action, on which it is based. But in spite of the fact that the object of the action is stated in the address which follows, the action itself is not quite plain from the occurrence of בּמּלבּן, whose usual meaning, "brick-kiln" (cf. Nahum 3:14), does not seem suitable here. Eichhorn and Hitzig think it absurd that there should be found before the door of a royal habitation a brick-kiln on which a king was to place his throne. From the Arabic malbin, which also signifies a rectangular figure like tile or brick, and is used of the projecting entablature of doors, - from the employment, also, in the Talmud of the word מלבּן to signify a quadrangular tablet in the form of a tile, - Hitzig would claim for the word the meaning of a stone floor, and accordingly renders, "and insert them with mortar into the stone flooring." But the entablatures over doors, or quadrangular figures like bricks, are nothing like a stone flooring or pavement before a palace. Besides, in the way of attaching to the word the signification of a "brick-kiln," - a meaning which is well established, - or even of a brickwork, the difficulties are not so great as to compel us to accept interpretations that have no foundation. We do not need to think of a brick-kiln or brickwork as being always before the palace; as Neumann has observed, it may have indeed ben there, although only for a short time, during the erecting of some part of the palace; nor need it have been just at the palace gateway, but a considerable distance away from it, and on the opposite side. Alongside of it there was lying mortar, an indispensable building material. טמן, "to hide," perhaps means here not merely to embed, but to embed in such a way that the stones could not very readily be perceived. Jeremiah was to press down the big stones, not into the brick-kiln, but into the mortar which was lying at (near) the brick-kiln, - to put them, too, before the eyes of the Jews, inasmuch as the meaning of this act had a primary reference to the fate of the Jews in Egypt. The object of the action is thus stated in what follows: Jahveh shall bring the king of Babylon and set his throne on these stones, so that he shall spread out his beautiful tapestry over them. שׁפרוּר (Qeri שׁפריר), an intensive form of שׁפר, שׁפרה, "splendour, beauty," signifies a glittering ornament, - here, the decoration of the throne, the gorgeous tapestry with which the seat of the throne was covered. The stones must thus form the basis for the throne, which the king of Babylon will set up in front of the palace of the king of Egypt at Tahpanhes. But the symbolical meaning of this action is not thereby exhausted. Not merely is the laying of the stones significant, but also the place where they are laid, - at the entrance, or opposite Pharaoh's palace. This palace was built of tiles or bricks: this is indicated by the brick-kiln and the mortar. The throne of the king of Babylon, on the contrary, is set up on large stones. The materials of which the palace and the throne are formed, shadow forth the strength and stability of the kingdom. Pharaoh's dominion is like crumbling clay, the material of bricks; the throne which Nebuchadnezzar shall set up opposite the clay-building of the Pharaohs rests on large stones, - his rule will be powerful and permanent. According to Jeremiah's further development of the symbol in Jeremiah 43:11., Nebuchadnezzar will come to Egypt (the Kethib באה is to be read בּאה, "he came down," to Egypt, בּוא being construed with the accus.), and will smite the land together with its inhabitants, so that every man will receive his appointed lot, viz., death by pestilence, imprisonment, and the sword, i.e., death in battle. On the mode of representation here, cf. Jeremiah 15:2.
Treasury of Scripture Knowledge
Tahpanhes Tahpanhes, rendered  and  by the LXX is no doubt the  of Herodotus, a royal city of Lower Egypt, situated, according to the Itinerary of Antoninus, sixteen miles south from Pelusium, from which it was called Daphnce Pelusicae. Forster says that there is now a place situated in the vicinity of Pelusium called Safnas, which may be a vestige of the ancient name. It appears to have been the very first town in Egypt, in the road from Palestine, that afforded tolerable accommodation for the fugitives. It was at this place that, according to Jerome and several of the ancients, tradition says the faithful Jeremiah was stoned to death by these rebellious wretches, for whose welfare he had watched, prayed, and suffered every kind of indignity and hardship.
"Tell the people of Israel to turn back and encamp in front of Pi-hahiroth, between Migdol and the sea, in front of Baal-zephon; you shall encamp facing it, by the sea.
In that day the Lord will extend his hand yet a second time to recover the remnant that remains of his people, from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the coastlands of the sea.
The princes of Zoan have become fools, and the princes of Memphis are deluded; those who are the cornerstones of her tribes have made Egypt stagger.
Moreover, the men of Memphis and Tahpanhes have shaved the crown of your head.
"But thus says the LORD: Like the bad figs that are so bad they cannot be eaten, so will I treat Zedekiah the king of Judah, his officials, the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.
And they came into the land of Egypt, for they did not obey the voice of the LORD. And they arrived at Tahpanhes.
Then the word of the LORD came to Jeremiah in Tahpanhes:
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