Jeremiah 46:25. Behold, I will punish the multitude of No, rand Pharaoh, and Egypt, with their gods, and their kings.
The most of commentators now agree that amon, here rendered “multitude,” should be taken as a proper name, and left untranslated. The original is amon minno, “Amon of No.” By No is undoubtedly meant the celebrated Egyptian city of Thebes, which was situated on both sides of the Nile, and was noted for its hundred gates of brass, its numerous and splendid temples, obelisks, and statues. Amon was the name of an Egyptian deity, and probably of a Libyan and Ethiopian god, whose worship had its seat in Thebes, where was an oracle of the deity; for which reason the name of the city was joined to that of the god. This is to be noticed not only in this text, but also in Nahum 3:8, where for the “populous No” of our version the original has No Anion. The Greeks likened this god to Zeus, and the Romans called him Jupiter Ammon or Hammon. He appears to have been a personification of the sun, and is thought to have corresponded to Baal of the Phenicians. The ancient Egyptian name is said to have been Amen. On the monuments it is written Amn or Amn-Re, Amon the Sun.
It was formerly supposed, and is still commonly asserted, that this god was represented under the figure of a human form with a ram’s head. This, however, has of late been denied. Fairbairn says: “It was the god Neph, sometimes written Kneph, and by the Greeks Chnoubis, who was so represented, and the proper seat of whose worship was not Thebes, but Meroë, who also had a famous oracle in the Lybian desert. The Amon of Thebes, ‘king of gods’ as he was called, always had the form simply of a man assigned him, and in one of the characters under which he was worshiped appears to have been virtually identified with the sun, and in another with the Egyptian Pan” (Imperial Bible Dictionary).
Wilkinson says, “The figure of Amun was that of a man, with a head-dress surmounted by two long feathers; the color of his body was light blue, like the Indian Vishnoo, as if to indicate his peculiarly exalted and heavenly nature; but he was not figured with the head or under the form of a ram, as the Greeks and Romans supposed” (Manners and Customs of the Ancient Egyptians, vol. 4, p. 246).