King James Version
Jeremiah 42
22 verses with commentary
Warning to Stay in Judah
Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near,
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The remnant's approach to Jeremiah—'Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near'—appears to show humility and desire for divine guidance. The comprehensive phrase 'from the least even unto the greatest' indicates this was a corporate decision involving the entire community, not just leadership. However, subsequent events reveal their minds were already made up; they sought prophetic endorsement rather than genuine guidance. This represents a recurring human pattern: asking God's will while having predetermined our course, hoping He'll simply validate our decisions. The detail that they 'came near' to Jeremiah suggests formal approach, possibly covenant ceremony-like, indicating surface respect for prophetic office even while planning to disobey if the word didn't align with their preferences. Their lengthy profession of commitment to obey (verses 2-6) would make their eventual rebellion more egregious. This passage warns against using prayer and seeking guidance as religious formalities while maintaining autonomous decision-making authority.
And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, even for all this remnant; (for we are left but a few of many, as thine eyes do behold us:) Let: or, Let our supplication fall before thee
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Jeremiah's description of the remnant's request—'And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, even for all this remnant; (for we are left but a few of many, as thine eyes do behold us:)'—combines apparent humility with subtle manipulation. The phrase 'we beseech thee' suggests humble petition, and their self-description as 'but a few of many' acknowledges their desperate circumstance. The parenthetical '(for we are left but a few of many, as thine eyes do behold us:)' appeals to Jeremiah's compassion, highlighting their vulnerability. However, calling God 'the LORD thy God' rather than 'our God' suggests psychological distance—they viewed Jeremiah as having special access to God they lacked, possibly indicating they didn't see themselves as full covenant partners. Their request that Jeremiah pray 'for us' rather than with them reinforces this distance. The phrase 'let our supplication be accepted before thee' makes Jeremiah the mediator, appropriate for his prophetic role but also potentially placing pressure on him to deliver favorable words. This entire approach—emphasizing their pitiful state, appealing to Jeremiah's compassion, positioning him as intercessor—aimed to evoke favorable response. Yet God's will doesn't bend to human need or emotional manipulation; He speaks truth regardless of circumstances.
That the LORD thy God may shew us the way wherein we may walk, and the thing that we may do.
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The remnant asks Jeremiah to inquire of God concerning their next steps. Their request sounds pious - 'pray for us unto the LORD thy God' and desire to know 'the way wherein we may walk.' Yet verse 20 reveals they'd already decided to go to Egypt and were seeking confirmation, not direction. Seeking God's counsel while having predetermined the answer is self-deception.
Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto the LORD your God according to your words; and it shall come to pass, that whatsoever thing the LORD shall answer you, I will declare it unto you; I will keep nothing back from you.
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Jeremiah's response—'Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto the LORD your God according to your words; and it shall come to pass, that whatsoever thing the LORD shall answer you, I will declare it unto you; I will keep nothing back from you'—demonstrates faithful prophetic ministry. The acknowledgment 'I have heard you' validates their request before establishing prophetic terms. His commitment to pray 'unto the LORD your God' notably uses 'your God' (matching their language from v.2) rather than 'my God,' subtly challenging their distancing language by throwing it back to them—God is their God whether they claim Him or not. The phrase 'according to your words' commits to seeking God's will on the matters they raised. Jeremiah's promise—'whatsoever thing the LORD shall answer you, I will declare it unto you'—establishes complete transparency: whatever God says, favorable or not, will be communicated. The emphatic conclusion 'I will keep nothing back from you' preemptively addresses any suspicion that Jeremiah might soften or alter God's message. This reflects authentic prophetic ministry: seeking God's word honestly, reporting it faithfully regardless of reception, holding nothing back despite potential cost. Jeremiah's integrity contrasts with false prophets who told people what they wanted to hear (Jeremiah 6:14, 8:11, 23:16-17).
Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.
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The people's solemn oath to Jeremiah establishes explicit covenant terms: 'Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.' Invoking God as 'true and faithful witness' creates formal covenant accountability—they call divine judgment on themselves if they disobey. The phrase 'if we do not even according to all things' commits them to complete obedience, not selective compliance. The condition 'for the which the LORD thy God shall send thee to us' acknowledges prophetic revelation as divine instruction they're bound to obey. This oath parallels covenant renewals throughout Israel's history (Exodus 24:3-7, Deuteronomy 26:17-19, Joshua 24:21-24, Nehemiah 10:28-29), suggesting formal solemnity. However, their eventual violation (chapter 43) made this oath bearing false witness and covenant breaking, compounding their sin. The passage illustrates how easily humans make bold promises during calm moments, fully intending compliance, only to renege when divine commands conflict with fear or desire. Their sincerity may have been genuine when spoken, but untested resolve proves inadequate when challenged. This warns against glib religious commitments made without counting the cost of obedience (Luke 14:28-33).
Whether it be good, or whether it be evil, we will obey the voice of the LORD our God, to whom we send thee; that it may be well with us, when we obey the voice of the LORD our God.
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The remnant pledges unconditional obedience to God's word through Jeremiah, promising to obey whether 'it be good, or whether it be evil' (meaning pleasant or difficult). This is the proper stance before God's revealed will - submission regardless of personal preference. Yet their subsequent actions prove the pledge hollow. Easy promises made in crisis often fail in execution.
And it came to pass after ten days, that the word of the LORD came unto Jeremiah.
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The waiting period—'And it came to pass after ten days, that the word of the LORD came unto Jeremiah'—demonstrates several spiritual principles. First, God's timing differs from human urgency; the ten-day wait tested the people's patience and sincerity. Second, prophetic revelation requires divine initiative ('the word of the LORD came'), not human conjuring. Jeremiah couldn't generate God's word on demand but had to wait for divine communication. Third, the delay reveals that genuine guidance-seeking requires patience rather than immediate answers confirming predetermined choices. For the remnant positioned near Bethlehem ready to flee to Egypt, ten days of waiting tested whether they truly wanted God's will or merely prophetic rubber-stamp for their plans. The verse's simplicity—stating fact without explaining the delay—suggests such waiting periods were normal in prophetic ministry. Moses waited on Sinai, Ezekiel sat stunned seven days before prophesying (Ezekiel 3:15), Daniel fasted twenty-one days before receiving revelation (Daniel 10:2-14). This pattern challenges modern expectations of instant spiritual guidance, emphasizing that genuine divine direction often requires patient waiting that tests and refines our motives for seeking it. The remnant's willingness to wait ten days appeared positive but would prove superficial when God's actual word contradicted their Egypt plans.
Then called he Johanan the son of Kareah, and all the captains of the forces which were with him, and all the people from the least even to the greatest,
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Jeremiah's assembly of the leadership—'Then called he Johanan the son of Kareah, and all the captains of the forces which were with him, and all the people from the least even to the greatest'—mirrors their earlier approach to him (v.1), demonstrating prophetic reciprocity: they came to him collectively, now he addresses them collectively. The specific naming of Johanan signals his leadership role and particular responsibility for the community's response. The phrase 'all the captains of the forces' emphasizes military leadership's presence, significant because they had power to enforce or resist prophetic direction. The inclusion of 'all the people from the least even to the greatest' makes everyone witness to God's word, establishing corporate accountability—none could later claim ignorance. This comprehensive assembly ensures that God's revealed will is communicated publicly and completely, not filtered through intermediaries who might soften its message. The formal gathering anticipates the gravity of what follows: God's clear command to remain in Judah rather than flee to Egypt (verses 9-17), and His promise of protection versus warning of destruction based on obedience or disobedience. Jeremiah's gathering of everyone before delivering God's word demonstrates pastoral wisdom: ensuring all hear directly prevents misunderstanding and establishes that their response is fully informed choice, not ignorance.
And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;
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Jeremiah begins delivering God's word: 'And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him.' The prophetic formula 'Thus saith the LORD' establishes divine authority—this isn't Jeremiah's opinion but God's revealed will. The title 'the God of Israel' reminds them of covenant relationship: this is their God speaking, not a foreign deity, making disobedience covenant violation. The phrase 'unto whom ye sent me to present your supplication' recalls their own request (verses 2-3), holding them accountable to their commitment to obey whatever God said. By reminding them that they initiated this consultation, Jeremiah preemptively addresses potential objections: they asked for God's will, now they must accept it. The language 'present your supplication before him' uses formal covenant terminology, emphasizing that God heard their petition and is responding. This verse functions as preamble establishing grounds for what follows: God's command to remain in Judah, His promises of protection, and His warnings against Egypt. The careful setup demonstrates prophetic wisdom: before delivering difficult words, establish divine authority, remind people of their own request, and emphasize covenant relationship as context for obedience.
If ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up: for I repent me of the evil that I have done unto you.
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God's conditional promise: remain in Judah and I will build you up; flee to Egypt and you'll face what you fear. The phrase 'I repent me of the evil that I have done unto you' shows God's judgment was remedial, not vindictive. Having accomplished His disciplinary purpose, He's ready to bless. But blessing requires obedience to His word. Faith means trusting God in the place He assigns, even when it seems dangerous.
Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I am with you to save you, and to deliver you from his hand.
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God directly addresses the remnant's fear: 'Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I am with you to save you, and to deliver you from his hand.' The repetition 'be not afraid...be not afraid' emphasizes the command—fear is disobedience when God promises protection. The phrase 'of whom ye are afraid' acknowledges their terror's reality without validating it; God recognizes their fear but commands them to overcome it through trust. The promise 'for I am with you' echoes assurances given to Abraham (Genesis 26:24), Isaac (Genesis 26:24), Jacob (Genesis 28:15), Moses (Exodus 3:12), Joshua (Joshua 1:5, 9), Gideon (Judges 6:16), and repeatedly throughout Scripture. Divine presence guarantees security regardless of circumstances. The verbs 'to save you, and to deliver you' promise both preservation (salvation from danger) and liberation (deliverance from oppression). The phrase 'from his hand' indicates God's power exceeds Babylon's—Nebuchadnezzar's 'hand' cannot reach what God protects. This verse offers what the remnant desperately needed: assurance that their rational fear (Babylonian reprisal for Gedaliah's assassination) could be overcome through trusting God's specific promise of protection if they remained in Judah. Their subsequent rejection of this promise revealed that fear had become more authoritative than faith.
And I will shew mercies unto you, that he may have mercy upon you, and cause you to return to your own land.
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God's promise continues with unexpected graciousness: 'And I will shew mercies unto you, that he may have mercy upon you, and cause you to return to your own land.' The phrase 'I will shew mercies' (literally 'I will give you compassions/mercies') emphasizes divine initiative—God's mercy produces mercy from others. The result 'that he may have mercy upon you' indicates God will move Nebuchadnezzar's heart toward clemency rather than vengeance despite Gedaliah's murder. This echoes Proverbs 21:1, 'The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.' God controls even pagan rulers' responses to accomplish His purposes. The promise 'cause you to return to your own land' addresses their deeper need: not just survival but restoration. The phrase 'your own land' recalls covenant promise—this is the land God gave them, and He intends them to remain and eventually flourish there. Remarkably, God promises mercy despite their complicity in circumstances leading to Gedaliah's death (they ignored warnings, trusted unwisely). This grace should have evoked grateful obedience, but instead they rejected it, choosing Egypt's false security over God's promised provision. Their rejection proved that fear dominated their hearts more than faith in God's grace.
But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God,
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God explicitly forbids their Egypt plan: 'But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God, Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there we will dwell.' This verse articulates their actual reasoning: Egypt promises 'no war' (escape from Babylonian threat), 'nor hear the sound of the trumpet' (no military alarms), 'nor have hunger of bread' (food security). These were genuine concerns—war, siege alarms, and famine had devastated them during Jerusalem's fall (Jeremiah 38:9, 52:6). Egypt appeared to offer everything Judah lacked: safety, peace, prosperity. However, God labels this reasoning as disobedience: choosing Egypt means 'neither obey the voice of the LORD your God.' The passage exposes how rational-sounding pragmatism can be fundamental rebellion when it contradicts God's explicit command. Their logic—flee danger, seek security—seemed sensible, but God demanded faith-based obedience over fear-driven pragmatism. The tragedy is that Egypt couldn't deliver what they sought; subsequent prophecy (verses 15-18) warned they'd find in Egypt the very sword, famine, and pestilence they feared in Judah. Disobedient flight provides no actual refuge.
Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:
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No; but we will go into the land of Egypt—The remnant's reply reveals their predetermined decision, rejecting Jeremiah's prophetic word despite their earlier vow to obey (42:5-6). The emphatic Hebrew lo (לֹא, no) introduces outright refusal of God's command to remain in Judah. Their reasoning exposes the root sin: where we shall see no war, nor hear the sound of the trumpet (shofar, שׁוֹפָר, the ram's horn signaling battle). They sought safety through human calculation rather than divine protection.
The threefold appeal—no war... no trumpet... no hunger—demonstrates pragmatic self-reliance. Egypt represented military power, agricultural abundance (the Nile's fertility versus Judah's drought), and distance from Babylon. Yet this 'wisdom' directly contradicted God's revealed will. Like Israel's earlier desire to return to Egypt's 'leeks and onions' (Numbers 11:5), this generation preferred Egypt's perceived security to trusting Yahweh's provision in the land of promise.
Their declaration there will we dwell seals their apostasy. Jesus later warned, 'He who seeks to save his life will lose it' (Matthew 16:25)—exactly what befell these refugees. By fleeing to Egypt for safety, they ran into the very judgment they hoped to escape (v. 17).
The threefold appeal—no war... no trumpet... no hunger—demonstrates pragmatic self-reliance. Egypt represented military power, agricultural abundance (the Nile's fertility versus Judah's drought), and distance from Babylon. Yet this 'wisdom' directly contradicted God's revealed will. Like Israel's earlier desire to return to Egypt's 'leeks and onions' (Numbers 11:5), this generation preferred Egypt's perceived security to trusting Yahweh's provision in the land of promise.
Their declaration there will we dwell seals their apostasy. Jesus later warned, 'He who seeks to save his life will lose it' (Matthew 16:25)—exactly what befell these refugees. By fleeing to Egypt for safety, they ran into the very judgment they hoped to escape (v. 17).
And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there;
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Hear the word of the LORD, ye remnant of Judah—Jeremiah addresses them by their identity: the she'erit (שְׁאֵרִית, remnant), emphasizing both their precious status as survivors and their covenant responsibility. The prophetic formula Thus saith the LORD of hosts, the God of Israel invokes Yahweh's full covenant title: YHWH Tseva'ot Elohei Yisra'el (יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל), the sovereign commander of heavenly armies who entered covenant with Israel.
The conditional warning begins: If ye wholly set your faces to enter into Egypt. The phrase set your faces (sum panim, שׂוּם פָּנִים) means to determine resolutely, to fix one's purpose—the same expression used when Jesus 'set his face to go to Jerusalem' (Luke 9:51). The adverb wholly (som tasimun, an emphatic Hebrew construction) intensifies their stubborn determination. They had already decided; Jeremiah's inquiry (42:1-3) was mere pretense.
Go to sojourn there uses gur (גּוּר, to dwell as foreigners/sojourners), ironically the same word describing Israel's original sojourn in Egypt that ended in slavery (Genesis 15:13). By returning to Egypt, they completed the circle of apostasy—rejecting the Exodus deliverance and choosing bondage over covenant faithfulness.
The conditional warning begins: If ye wholly set your faces to enter into Egypt. The phrase set your faces (sum panim, שׂוּם פָּנִים) means to determine resolutely, to fix one's purpose—the same expression used when Jesus 'set his face to go to Jerusalem' (Luke 9:51). The adverb wholly (som tasimun, an emphatic Hebrew construction) intensifies their stubborn determination. They had already decided; Jeremiah's inquiry (42:1-3) was mere pretense.
Go to sojourn there uses gur (גּוּר, to dwell as foreigners/sojourners), ironically the same word describing Israel's original sojourn in Egypt that ended in slavery (Genesis 15:13). By returning to Egypt, they completed the circle of apostasy—rejecting the Exodus deliverance and choosing bondage over covenant faithfulness.
Then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die. shall follow: Heb. shall cleave after you
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God warns that the sword they fear will 'overtake' them in Egypt, and the famine will 'follow close after' them. What they fear in Judah will find them in Egypt - a common biblical principle. Flight from God's will doesn't provide safety; it multiplies danger. Only obedience to God's revealed will provides genuine security, regardless of circumstances.
So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them. So: Heb. So shall all the men be
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All the men that set their faces to go into Egypt to sojourn there—The repeated phrase sum panim (שׂוּם פָּנִים, set faces) emphasizes deliberate, willful disobedience. The comprehensive judgment follows: they shall die by the sword, by the famine, and by the pestilence—the threefold covenant curse (herev ra'av dever, חֶרֶב רָעָב דֶּבֶר) repeatedly invoked throughout Jeremiah (14:12, 21:7, 24:10, 27:8, 29:17-18, 32:24, 34:17, 38:2, 44:13).
This triad represents comprehensive judgment: herev (sword) signifies violent death in war; ra'av (famine) indicates agricultural failure and starvation; dever (pestilence/plague) encompasses disease and epidemic. Ironically, these were the very calamities they sought to escape by fleeing to Egypt (v. 14). By choosing Egypt for safety, they encountered the judgment they fled.
The verdict is absolute: none of them shall remain or escape from the evil that I will bring upon them. The phrase the evil that I will bring (ha-ra'ah asher ani mevi, הָרָעָה אֲשֶׁר אֲנִי מֵבִיא) identifies Yahweh as the agent of judgment. This was not mere political misfortune but divine retribution for covenant violation. The totality—none shall remain or escape—fulfills the Deuteronomic curses for disobedience (Deuteronomy 28:15-68).
This triad represents comprehensive judgment: herev (sword) signifies violent death in war; ra'av (famine) indicates agricultural failure and starvation; dever (pestilence/plague) encompasses disease and epidemic. Ironically, these were the very calamities they sought to escape by fleeing to Egypt (v. 14). By choosing Egypt for safety, they encountered the judgment they fled.
The verdict is absolute: none of them shall remain or escape from the evil that I will bring upon them. The phrase the evil that I will bring (ha-ra'ah asher ani mevi, הָרָעָה אֲשֶׁר אֲנִי מֵבִיא) identifies Yahweh as the agent of judgment. This was not mere political misfortune but divine retribution for covenant violation. The totality—none shall remain or escape—fulfills the Deuteronomic curses for disobedience (Deuteronomy 28:15-68).
For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.
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As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem—The phrase poured forth (natakh, נָתַךְ) means to pour out like liquid, often used of molten metal (Ezekiel 22:22) or God's wrath (Psalm 69:24, Jeremiah 7:20). God's aph (אַף, anger, lit. 'nostril/nose') and hemah (חֵמָה, fury/wrath, from a root meaning 'heat') were not arbitrary emotions but covenantal responses to persistent rebellion. Jerusalem's destruction (586 BC) was recent, visible evidence of divine judgment—the city lay in ruins, thousands were dead or exiled.
So shall my fury be poured forth upon you, when ye shall enter into Egypt—The comparison is explicit: identical apostasy brings identical judgment. The remnant witnessed Jerusalem's fate yet chose the same path of disobedience. This demonstrates the principle that observing God's judgment on others should produce repentance, not rebellion (Romans 2:4-5).
The consequences are comprehensive: ye shall be an execration, and an astonishment, and a curse, and a reproach—four terms describing covenant curses (Deuteronomy 28:37). Alah (אָלָה, execration) means an oath or curse invoked upon oneself; shammah (שַׁמָּה, astonishment) indicates horrified wonder; qelalah (קְלָלָה, curse) is the opposite of blessing; herpah (חֶרְפָּה, reproach) means disgrace or taunt. Together, they picture complete disgrace—a cautionary example cited by others.
So shall my fury be poured forth upon you, when ye shall enter into Egypt—The comparison is explicit: identical apostasy brings identical judgment. The remnant witnessed Jerusalem's fate yet chose the same path of disobedience. This demonstrates the principle that observing God's judgment on others should produce repentance, not rebellion (Romans 2:4-5).
The consequences are comprehensive: ye shall be an execration, and an astonishment, and a curse, and a reproach—four terms describing covenant curses (Deuteronomy 28:37). Alah (אָלָה, execration) means an oath or curse invoked upon oneself; shammah (שַׁמָּה, astonishment) indicates horrified wonder; qelalah (קְלָלָה, curse) is the opposite of blessing; herpah (חֶרְפָּה, reproach) means disgrace or taunt. Together, they picture complete disgrace—a cautionary example cited by others.
The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day. admonished: Heb. testified against you
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After receiving God's clear word not to go to Egypt, Jeremiah declares: 'know certainly that I have admonished you this day.' This solemn warning increases accountability. Ignorance could not be claimed; the remnant heard God's word plainly. Judgment would be just because warning was clear. Reformed theology emphasizes that greater light brings greater responsibility (Luke 12:47-48).
For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do it. ye dissembled: or, ye have used deceit against your souls
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For ye dissembled in your hearts (כִּי הִתְעֵתֶם בְּנַפְשׁוֹתֵיכֶם)—the Hebrew hit'etem means 'you deceived yourselves,' from the root ta'ah (תָּעָה), to wander or err. Not merely lying to Jeremiah but self-deception—they believed their own false piety. When ye sent me unto the LORD your God—note the distance: 'your God,' not 'our God,' subtly distancing themselves from covenant accountability while using religious language.
Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do it—quoting their earlier vow (v. 5-6) highlights the duplicity. They swore absolute obedience, even calling down covenant curses: 'The LORD be a true and faithful witness' (v. 5). Yet they had already decided to flee to Egypt (43:2-3), making their inquiry theatrical—seeking prophetic endorsement, not divine guidance. Their sin wasn't disobeying after honest inquiry but dishonest inquiry masking predetermined rebellion.
Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do it—quoting their earlier vow (v. 5-6) highlights the duplicity. They swore absolute obedience, even calling down covenant curses: 'The LORD be a true and faithful witness' (v. 5). Yet they had already decided to flee to Egypt (43:2-3), making their inquiry theatrical—seeking prophetic endorsement, not divine guidance. Their sin wasn't disobeying after honest inquiry but dishonest inquiry masking predetermined rebellion.
And now I have this day declared it to you; but ye have not obeyed the voice of the LORD your God, nor any thing for the which he hath sent me unto you.
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And now I have this day declared it to you (וַאַגִּד לָכֶם הַיּוֹם)—emphasis on temporal precision: 'this very day' (הַיּוֹם, hayom) eliminates excuse of ignorance. The verb nagad (נָגַד, declare/report) stresses prophetic faithfulness—Jeremiah discharged his duty fully. But ye have not obeyed the voice of the LORD your God (וְלֹא שְׁמַעְתֶּם בְּקוֹל יְהוָה אֱלֹהֵיכֶם)—again 'your God,' emphasizing their covenant responsibility.
Nor any thing for the which He hath sent me unto you (וּלְכֹל אֲשֶׁר שְׁלָחַנִי אֲלֵיכֶם)—comprehensive disobedience, rejecting not peripheral details but core divine command (stay in the land, vv. 10-12). The phrase 'sent me' (shelachani, שְׁלָחַנִי) grounds Jeremiah's authority in prophetic commission. Deuteronomy 18:18-19 warned: whoever doesn't listen to God's prophet will be held accountable. They face not mere political miscalculation but covenant rebellion.
Nor any thing for the which He hath sent me unto you (וּלְכֹל אֲשֶׁר שְׁלָחַנִי אֲלֵיכֶם)—comprehensive disobedience, rejecting not peripheral details but core divine command (stay in the land, vv. 10-12). The phrase 'sent me' (shelachani, שְׁלָחַנִי) grounds Jeremiah's authority in prophetic commission. Deuteronomy 18:18-19 warned: whoever doesn't listen to God's prophet will be held accountable. They face not mere political miscalculation but covenant rebellion.
Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn. to go: or, to go to sojourn
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Now therefore know certainly (וְעַתָּה יָדֹעַ תֵּדְעוּ)—emphatic construction, literally 'knowing, you shall know'—absolute certainty, no ambiguity. The dual imperative intensifies urgency. That ye shall die by the sword, by the famine, and by the pestilence (כִּי בַּחֶרֶב בָּרָעָב וּבַדָּבֶר תָּמֻתוּ)—the covenant curse triad (Deuteronomy 28:21-22, Jeremiah 14:12, 21:7, 24:10, Ezekiel 6:11-12) reverses exodus blessing. What they fear in Judah will pursue them to Egypt.
In the place whither ye desire to go and to sojourn (בַּמָּקוֹם אֲשֶׁר־אַתֶּם חֲפֵצִים לָבוֹא לָגוּר שָׁם)—biting irony. They 'desire' (chafetzim, חֲפֵצִים) Egypt as refuge, using the verb of delight and pleasure. Egypt symbolizes return to bondage (reversal of exodus), and God's prohibition echoes Deuteronomy 17:16: 'You shall not return that way again.' Their desired asylum becomes their tomb (43:11, 44:14, 27-28). Only escapees who survive will return, testifying whose word proved true (44:28).
In the place whither ye desire to go and to sojourn (בַּמָּקוֹם אֲשֶׁר־אַתֶּם חֲפֵצִים לָבוֹא לָגוּר שָׁם)—biting irony. They 'desire' (chafetzim, חֲפֵצִים) Egypt as refuge, using the verb of delight and pleasure. Egypt symbolizes return to bondage (reversal of exodus), and God's prohibition echoes Deuteronomy 17:16: 'You shall not return that way again.' Their desired asylum becomes their tomb (43:11, 44:14, 27-28). Only escapees who survive will return, testifying whose word proved true (44:28).