Lexical Summary amon: Craftsman, master workman, architect Original Word: אָמוֹן Strong's Exhaustive Concordance multitude A variation for hamown; a throng of people -- multitude. see HEBREW hamown NAS Exhaustive Concordance Word Originthe same as amon, q.v. Topical Lexicon Semantic Range and Contexts of Use The form אָמוֹן appears in two distinct settings. In Jeremiah 46:25 it names the Egyptian god Amon of Thebes, the chief deity of the New Kingdom pantheon. In Jeremiah 52:15 it functions as a common noun for an “immense multitude” or “host,” describing the remaining population of Jerusalem taken away by Nebuzaradan after the city’s fall. The dual usage—personal name and collective noun—underscores Scripture’s capacity to address both idolatrous powers and human crowds under a single Hebrew term. Historical Background: Amon of Thebes By the time Jeremiah prophesied, Amon (or Amun) had long been revered in Egypt as the hidden, transcendent creator-god of Thebes (No-Amon). During the Eighteenth Dynasty, his cult was elevated above other Egyptian deities, merging with the sun-god Ra as Amon-Ra. Pharaohs invested vast wealth in his temples, believing national security depended on his favor. This historical prominence explains why Jeremiah singles him out: the judgment on Egypt specifically targets “Amon of Thebes, Pharaoh, Egypt, her gods, and her kings” (Jeremiah 46:25). By naming Amon first, the prophet highlights the futility of Egypt’s theological foundation when confronted by the LORD of Hosts. Prophetic Significance in Jeremiah 46:25 The oracle against Egypt follows the Babylonian victory at Carchemish (605 B.C.), yet it looks ahead to later Babylonian incursions. Yahweh’s pronouncement exposes the impotence of the most exalted Egyptian deity. While Egyptian art depicted Amon with a double-plumed crown symbolizing universal authority, Jeremiah portrays the LORD as the true Sovereign who “will punish” him. The prophecy asserts that political disaster and religious collapse are inseparable for a nation whose gods are idols (compare Isaiah 19:1). National Judgment and Exile in Jeremiah 52:15 In the second occurrence, אָמוֹן marks “the rest of the multitude” deported after Jerusalem’s destruction in 586 B.C. The term evokes the sorrowful reality that judgment reaches every stratum of society, from royalty to the common masses. The shared root idea—whether of a heathen deity or of a large body of people—allows the text to hint that crowds placing hope in anything but the LORD will meet the same fate as Egypt’s Amon: defeat and dispersion. Theological Observations 1. Exclusivity of Divine Sovereignty: Both verses contrast human or idolatrous strength with God’s sovereign rule. Whether Amon of Thebes or the mass of Jerusalemites, all stand accountable before the LORD. Ministry Principles and Applications • Idolatry today may appear in sophisticated cultural forms, yet Scripture’s exposure of Amon reminds believers that any rival allegiance—political, economic, or personal—will ultimately prove powerless. Summary Strong’s Hebrew 527, אָמוֹן, links the downfall of Egypt’s supreme deity with the mass deportation of Judah. In both uses, Scripture affirms that no god, ruler, or populace can withstand the LORD’s sovereign purposes. The term thus serves as a concise reminder that faith must rest not in human strength or cultural religion but in the living God who judges nations and redeems His people. Forms and Transliterations אָמ֣וֹן אמון הָֽאָמ֑וֹן האמון ’ā·mō·wn ’āmōwn aMon hā’āmōwn hā·’ā·mō·wn haaMonLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Jeremiah 46:25 HEB: פוֹקֵד֙ אֶל־ אָמ֣וֹן מִנֹּ֔א וְעַל־ KJV: Behold, I will punish the multitude of No, INT: to punish about multitude of Thebes and Jeremiah 52:15 2 Occurrences |
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