The children also of Memphis, and of Taphnes have deflowered thee, even to the crown of the head.

“Here he aggravates the fault from the obstinacy of the mind: and first, because they did not recognize their sin; second, because they were multiplying it, there, "of old you have broken my yoke." Concerning the first, three points. First he takes an argument from the punishments of the fault, excluding servile condition, lest on this account she seem to have been justly brought into servitude. A home-born slave, who is born in the master's house: as if to say, no. John 8: we are the seed of Abraham, and have never served anyone. Proposing the diversity of punishments as to the captivity of men: why then has he become a prey? Lions — the princes of the Chaldeans; voice — precepts or wars. As to the devastation of the region, they have set. Isaiah 1: your land is desolate, your cities are destroyed. As to the violation of women: the children also — the cities of Egypt — even to the crown of the head, abusing against nature, sparing no member. Or spiritually, through idolatry, contaminating even the steadfast. Lamentations, the last chapter: they humbled the women in Sion, and the virgins in the cities of Judah. And concluding the true reason: has not this been done to you, because you have forsaken the Lord your God? He led, prosperously. For he did not forsake you; rather, you forsook him. Daniel 9: because we have withdrawn from you, and have not heeded the voice of the Lord our God, that we might walk in his law which he set before us through his servants the prophets (...) the curse has dropped upon us. Second, the useless remedy is set down, which they applied against punishments of this kind. From which it is clear that they did not recognize their sin, hoping in the help of the nations: hence he sets down the seeking of help, and now what do you want for yourself? As if to say: you ought not to avoid punishments in this way, but by placating God. In the way of Egypt — sending for help; the water — of the Nile; the river — of the Euphrates, which is of the Assyrians. Isaiah 30: you who walk to go down into Egypt, and have not asked my mouth. Against the recognition of the aforesaid fault: it will convict — malice — when you shall bear the punishments for it. Isaiah 3: the show of their countenance will answer them, and they have proclaimed their sin as Sodom. Third, he applies a useful counsel, that they may recognize their sin: know — evil, dishonorable, bitter, full of punishment. Zephaniah 1: the voice of the bitter day of the Lord, the mighty man shall be in tribulation there.”

“Hast thou not procured this unto thyself,.... All this desolation and destruction, both from the Egyptians and the Babylonians; their sin was the cause of it, their idolatry and forsaking the Lord their God, as follows: and so the Targum, "is not this vengeance taken upon thee?'' that is, by the Lord, for their sins and transgressions; he suffered these nations to make them desolate on that account: to which agrees the Septuagint version, "hath not he done these things unto thee?" for what the Egyptians and Babylonians did were done by the will of the Lord, who suffered them for their correction: and the Arabic version renders it, "have not I done these things unto thee?" and the Syriac as a prophecy, as indeed so is the whole, "lo, so it shall be done to thee"; as is predicted in the foregoing verses, and that for the following reason: in that thou hast forsaken the Lord thy God; as in Jer 2:13; see Gill on Jer 2:13, that is, as the Targum interprets it, the worship of the Lord thy God, his service, his statutes, and his ordinances; and followed after idols, and the worship of them; which is aggravated by the circumstance of time in which this was done: when he led thee by the way? who showed thee the right way, and thou walkedst not in it, as the Targum; the way in which they should have gone, the way of their duty, and his commandments; and which would have been pleasant and profitable to them, and secured them from ruin and destruction.”

“Noph . . . Tahapanes--Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo. Daphne, on the Tanitic branch of the Nile, near Pelusium, on the frontier of Egypt towards Palestine. Isa 30:4 contracts it, Hanes. These two cities, one the capital, the other that with which the Jews came most in contact, stand for the whole of Egypt. Tahapanes takes its name from a goddess, Tphnet [CHAMPOLLION]. Memphis is from Man-nofri, "the abode of good men"; written in Hebrew, Moph (Hos 9:6), or Noph. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on the land (Kg2 23:33-35). Josiah's death in battle with the same Pharaoh is probably included (Kg2 23:29-30). have broken--rather, shall feed down the crown, &c., that is, affect with the greatest ignominy, such as baldness was regarded in the East (Jer 48:37; Kg2 2:23). Instead of "also," translate, "even" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation [MAURER]. Jehoiakim was twice leagued with them (Kg2 23:34-35): when he received the crown from them, and when he revolted from Nebuchadnezzar (Kg2 24:1-2, Kg2 24:7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah's reign, took side with Egypt, contrary to God's warnings.”