King James Version
Jeremiah 43
13 verses with commentary
Jeremiah Taken to Egypt
And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,
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When Jeremiah had made an end of speaking unto all the people all the words of the LORD their God—The emphatic repetition of all (Hebrew kol, כֹּל) appears three times in this verse, stressing completeness: Jeremiah spoke all the words to all the people, even all these words. This underscores both the prophet's faithfulness in delivering God's entire message without compromise and the people's comprehensive exposure to divine revelation. They cannot claim ignorance or incomplete information.
The phrase for which the LORD their God had sent him to them validates Jeremiah's prophetic commission. He spoke not his own opinions but divine revelation—the words of the LORD their God. The possessive their God emphasizes covenant relationship; Yahweh remained Israel's covenant God despite their rebellion. This makes their subsequent rejection (v. 2-3) not merely political dissent but covenant apostasy.
The verse's structure creates dramatic tension: Jeremiah has faithfully delivered God's complete word; now the people must respond. Their response (vv. 2-4) reveals that hearing God's word and obeying it are distinct. Jesus repeatedly warned, 'He who has ears to hear, let him hear' (Matthew 11:15, 13:9, 13:43), distinguishing auditory reception from heart reception.
The phrase for which the LORD their God had sent him to them validates Jeremiah's prophetic commission. He spoke not his own opinions but divine revelation—the words of the LORD their God. The possessive their God emphasizes covenant relationship; Yahweh remained Israel's covenant God despite their rebellion. This makes their subsequent rejection (v. 2-3) not merely political dissent but covenant apostasy.
The verse's structure creates dramatic tension: Jeremiah has faithfully delivered God's complete word; now the people must respond. Their response (vv. 2-4) reveals that hearing God's word and obeying it are distinct. Jesus repeatedly warned, 'He who has ears to hear, let him hear' (Matthew 11:15, 13:9, 13:43), distinguishing auditory reception from heart reception.
Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:
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Azariah and Johanan refuse God's clear word, accusing Jeremiah of speaking falsely under Baruch's influence. This illustrates the heart's ability to reject truth by impugning the messenger. They asked for God's word (42:2-3), pledged to obey (42:6), but reject it when it contradicts their desires. Unbelief always finds excuses to dismiss God's word.
But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.
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But Baruch the son of Neriah setteth thee on against us—Facing unwelcome prophetic word, the leaders resort to conspiracy theory, accusing Baruch of manipulating Jeremiah. Setteth thee on (mesit, מֵסִית) means to incite, instigate, or seduce—the same verb used for leading into idolatry (Deuteronomy 13:6). This accusation is doubly ironic: they claim Baruch incites Jeremiah to evil counsel, when they themselves are being incited to rebellion; they accuse Baruch of pro-Babylonian sympathies while themselves fleeing to Egypt against God's command.
The motive they attribute is specific: for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon. This reveals their fundamental fear—Babylonian retribution for Gedaliah's assassination. Rather than trust God's promise of protection if they remained in Judah (42:11-12), they presumed Jeremiah's counsel was politically motivated, designed to deliver them to Babylon.
This pattern—rejecting God's word by attacking the messenger's motives—appears throughout Scripture. When prophets spoke uncomfortable truth, they were accused of false motives: Elijah was called 'troubler of Israel' (1 Kings 18:17), Amos was called a conspirator (Amos 7:10), Jesus was accused of demonic possession (John 8:48), Paul was charged with causing riots (Acts 24:5). Attacking messenger credibility avoids confronting the message itself.
The motive they attribute is specific: for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon. This reveals their fundamental fear—Babylonian retribution for Gedaliah's assassination. Rather than trust God's promise of protection if they remained in Judah (42:11-12), they presumed Jeremiah's counsel was politically motivated, designed to deliver them to Babylon.
This pattern—rejecting God's word by attacking the messenger's motives—appears throughout Scripture. When prophets spoke uncomfortable truth, they were accused of false motives: Elijah was called 'troubler of Israel' (1 Kings 18:17), Amos was called a conspirator (Amos 7:10), Jesus was accused of demonic possession (John 8:48), Paul was charged with causing riots (Acts 24:5). Attacking messenger credibility avoids confronting the message itself.
So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.
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So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD—The verse's structure emphasizes comprehensive rebellion. Johanan, who had initially seemed faithful (warning Gedaliah of Ishmael's plot, 40:13-16; rescuing captives, 41:11-16), now leads mass apostasy. All the captains and all the people unite in disobedience—there is no faithful remnant within the remnant.
The phrase obeyed not the voice of the LORD uses lo shama (לֹא שָׁמַע), meaning they did not hear/hearken/obey. The verb shama (שָׁמַע) means both to hear and to obey—hearing that leads to action. They audibly heard Jeremiah's prophecy (43:1) but refused to shama in the full covenantal sense. This echoes Israel's persistent rebellion: 'they have not hearkened to my words' (Jeremiah 6:19, 7:24, 13:10, 16:12, 25:3-7, 35:14-16, 44:16).
The specific disobedience follows: refusing to dwell in the land of Judah (lashevet be'eretz Yehudah, לָשֶׁבֶת בְּאֶרֶץ יְהוּדָה). God had commanded them to remain in the covenant land under His protection (42:10-12), promising blessing for obedience. By abandoning Judah for Egypt, they rejected both God's command and His protective promise. This parallels the wilderness generation who refused to enter Canaan despite divine command (Numbers 14), bringing forty years of judgment.
The phrase obeyed not the voice of the LORD uses lo shama (לֹא שָׁמַע), meaning they did not hear/hearken/obey. The verb shama (שָׁמַע) means both to hear and to obey—hearing that leads to action. They audibly heard Jeremiah's prophecy (43:1) but refused to shama in the full covenantal sense. This echoes Israel's persistent rebellion: 'they have not hearkened to my words' (Jeremiah 6:19, 7:24, 13:10, 16:12, 25:3-7, 35:14-16, 44:16).
The specific disobedience follows: refusing to dwell in the land of Judah (lashevet be'eretz Yehudah, לָשֶׁבֶת בְּאֶרֶץ יְהוּדָה). God had commanded them to remain in the covenant land under His protection (42:10-12), promising blessing for obedience. By abandoning Judah for Egypt, they rejected both God's command and His protective promise. This parallels the wilderness generation who refused to enter Canaan despite divine command (Numbers 14), bringing forty years of judgment.
But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;
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But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah—The verb took (laqah, לָקַח) can mean to seize, capture, or carry away, often implying force. While some may have willingly fled to Egypt, the language suggests coercion—the leaders compelled the entire community, including those who might have preferred obedience to God's command.
The phrase all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah carries tragic irony. These were refugees who had fled to surrounding nations during Jerusalem's siege (40:11-12) but returned (shavu, שָׁבוּ, from shuv, שׁוּב, meaning to return/repent) to dwell in the land of Judah (lashevet be'eretz Yehudah, לָשֶׁבֶת בְּאֶרֶץ יְהוּדָה). They had literally returned to the covenant land—a small-scale restoration foreshadowing the eventual return from Babylon. Yet now they abandoned that restoration to flee to Egypt.
This represents a reversal of the Exodus pattern: instead of leaving Egypt for the promised land, they left the promised land for Egypt. Instead of shuv (return/repentance) toward God's promises, they pursued apostasy. The prophets consistently used shuv for both physical return to the land and spiritual return to covenant faithfulness (Jeremiah 3:12, 14, 22; 4:1). This community did the former without the latter.
The phrase all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah carries tragic irony. These were refugees who had fled to surrounding nations during Jerusalem's siege (40:11-12) but returned (shavu, שָׁבוּ, from shuv, שׁוּב, meaning to return/repent) to dwell in the land of Judah (lashevet be'eretz Yehudah, לָשֶׁבֶת בְּאֶרֶץ יְהוּדָה). They had literally returned to the covenant land—a small-scale restoration foreshadowing the eventual return from Babylon. Yet now they abandoned that restoration to flee to Egypt.
This represents a reversal of the Exodus pattern: instead of leaving Egypt for the promised land, they left the promised land for Egypt. Instead of shuv (return/repentance) toward God's promises, they pursued apostasy. The prophets consistently used shuv for both physical return to the land and spiritual return to covenant faithfulness (Jeremiah 3:12, 14, 22; 4:1). This community did the former without the latter.
Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.
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Even men, and women, and children, and the king's daughters—The comprehensive list emphasizes that the entire community fled: men (Hebrew gevarim, גְּבָרִים, strong men/warriors), women (nashim, נָשִׁים), children (taph, טַף, little ones/infants), and even the king's daughters (benot ha-melekh, בְּנוֹת הַמֶּלֶךְ). These royal daughters were likely Zedekiah's daughters, spared when their father was blinded and his sons executed before him (39:6-7, 52:10). Nebuzar-adan the captain of Babylon's guard had left them with Gedaliah (the only mention of this detail).
The mention of these princesses carries theological weight: they represented the Davidic line's continuation, a remnant of royal seed. Yet even they were swept into Egypt's apostasy, reversing God's promises to David's house. The comprehensive nature of the flight—every demographic group—meant no faithful remnant remained in Judah. God's command to remain in the land (42:10) was universally rejected.
Tragically, the list includes Jeremiah the prophet, and Baruch the son of Neriah. Despite delivering God's word forbidding the Egyptian flight, Jeremiah himself was forcibly taken to Egypt. The faithful prophet was compelled to share the judgment of the rebellious community. This prefigures Christ, who though sinless, bore the judgment of the guilty (Isaiah 53:12; 2 Corinthians 5:21).
The mention of these princesses carries theological weight: they represented the Davidic line's continuation, a remnant of royal seed. Yet even they were swept into Egypt's apostasy, reversing God's promises to David's house. The comprehensive nature of the flight—every demographic group—meant no faithful remnant remained in Judah. God's command to remain in the land (42:10) was universally rejected.
Tragically, the list includes Jeremiah the prophet, and Baruch the son of Neriah. Despite delivering God's word forbidding the Egyptian flight, Jeremiah himself was forcibly taken to Egypt. The faithful prophet was compelled to share the judgment of the rebellious community. This prefigures Christ, who though sinless, bore the judgment of the guilty (Isaiah 53:12; 2 Corinthians 5:21).
So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.
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Despite God's explicit command not to go to Egypt, 'they came into the land of Egypt: for they obeyed not the voice of the LORD.' This simple statement captures the tragedy - clear disobedience to clear revelation. They chose perceived safety over covenant obedience. Their fear of man proved greater than their fear of God (Prov 29:25).
Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,
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Then came the word of the LORD unto Jeremiah in Tahpanhes—Even in Egypt, in the midst of a rebellious community that had forcibly taken him there, Jeremiah continued to receive divine revelation. The prophetic formula the word of the LORD came (vayehi devar-YHWH, וַיְהִי דְבַר־יְהוָה) indicates authentic prophetic reception, identical to the formula used throughout Jeremiah's ministry (1:4, 11, 13; 2:1; 13:3, 8; 16:1; 18:5). God's word was not limited to the promised land—He spoke in Egypt just as He had spoken to the exiles in Babylon (Jeremiah 29).
Tahpanhes (תַּחְפַּנְחֵס, also spelled Tehaphnehes) was a major Egyptian frontier fortress in the eastern Nile delta, serving as Pharaoh's border garrison and administrative center. The name appears in Egyptian as Daphnae. By settling there, the remnant placed themselves under Pharaoh's authority rather than Yahweh's covenant protection. The location is significant: on Egypt's border with Sinai, it was the first major Egyptian city encountered when entering from Canaan—symbolically, the nearest point to reversing the Exodus.
That God continued to speak through Jeremiah in Tahpanhes demonstrates His sovereignty and faithfulness. The people could flee covenant land, but they could not escape covenant relationship. God pursued them even in their rebellion, sending prophetic word calling them to recognize their error.
Tahpanhes (תַּחְפַּנְחֵס, also spelled Tehaphnehes) was a major Egyptian frontier fortress in the eastern Nile delta, serving as Pharaoh's border garrison and administrative center. The name appears in Egyptian as Daphnae. By settling there, the remnant placed themselves under Pharaoh's authority rather than Yahweh's covenant protection. The location is significant: on Egypt's border with Sinai, it was the first major Egyptian city encountered when entering from Canaan—symbolically, the nearest point to reversing the Exodus.
That God continued to speak through Jeremiah in Tahpanhes demonstrates His sovereignty and faithfulness. The people could flee covenant land, but they could not escape covenant relationship. God pursued them even in their rebellion, sending prophetic word calling them to recognize their error.
Take great stones in thine hand, and hide them in the clay in the brickkiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah;
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Take great stones in thine hand, and hide them in the clay in the brickkiln—God commands Jeremiah to perform a prophetic sign-act, a form of enacted prophecy common among the prophets (Isaiah 20:2-4; Jeremiah 13:1-11, 19:1-13; Ezekiel 4-5). Great stones (avanim gedolot, אֲבָנִים גְּדֹלֹת) were large rocks, probably foundation stones. Hide them (taman, טָמַן) means to bury or conceal. The location is specific: in the clay in the brickkiln (ba-melet ba-malben, בַּמֶּלֶט בַּמַּלְבֵּן)—either a brick pavement or clay mortar in a brick structure.
The location is crucial: which is at the entry of Pharaoh's house in Tahpanhes. This was the royal residence or administrative building of Pharaoh's representative in Tahpanhes, a public and politically significant location. In the sight of the men of Judah (le'enei anshei Yehudah, לְעֵינֵי אַנְשֵׁי יְהוּדָה) means the symbolic act was performed publicly before the Jewish refugees as witnesses.
The stones symbolized Nebuchadnezzar's throne (v. 10)—they marked the spot where Babylon's king would establish his authority over Egypt. The irony is devastating: the remnant fled to Pharaoh's house for safety, yet God declares that very location will become Nebuchadnezzar's throne platform. They cannot escape divine judgment through geographical relocation.
The location is crucial: which is at the entry of Pharaoh's house in Tahpanhes. This was the royal residence or administrative building of Pharaoh's representative in Tahpanhes, a public and politically significant location. In the sight of the men of Judah (le'enei anshei Yehudah, לְעֵינֵי אַנְשֵׁי יְהוּדָה) means the symbolic act was performed publicly before the Jewish refugees as witnesses.
The stones symbolized Nebuchadnezzar's throne (v. 10)—they marked the spot where Babylon's king would establish his authority over Egypt. The irony is devastating: the remnant fled to Pharaoh's house for safety, yet God declares that very location will become Nebuchadnezzar's throne platform. They cannot escape divine judgment through geographical relocation.
And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.
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God declares He will bring Nebuchadnezzar to Egypt - the very place the remnant fled to escape him. This fulfills the warning that they would face in Egypt what they feared in Judah (42:16). God calls Nebuchadnezzar 'my servant,' showing even pagan rulers serve His purposes. You cannot flee from God's will; disobedience brings you to what you most feared.
And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.
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And when he cometh, he shall smite the land of Egypt (וּבָא וְהִכָּה אֶת־אֶרֶץ מִצְרָיִם)—'he' refers to Nebuchadnezzar (v. 10), whose Judean campaign would extend to Egypt. The verb nakah (נָכָה, smite) is warfare terminology, predicting Babylon's 568/7 BC Egyptian campaign (fulfilled per Babylonian chronicles and Egyptian records of Pharaoh Amasis's troubles). What the remnant fled from in Judah follows them to their 'safe' refuge.
And deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword—threefold sorting echoes 15:2, where God predetermined individuals' fates according to covenant judgment. Hebrew repeats each noun twice (death to death, captivity to captivity, sword to sword), emphasizing inescapable divine decree. The remnant sought Egypt to escape these very fates—ironic reversal shows no human strategy circumvents God's declared purposes.
And deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword—threefold sorting echoes 15:2, where God predetermined individuals' fates according to covenant judgment. Hebrew repeats each noun twice (death to death, captivity to captivity, sword to sword), emphasizing inescapable divine decree. The remnant sought Egypt to escape these very fates—ironic reversal shows no human strategy circumvents God's declared purposes.
And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace.
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And I will kindle a fire in the houses of the gods of Egypt (וְהִצַּתִּי אֵשׁ בְּבָתֵּי אֱלֹהֵי מִצְרָיִם)—God takes credit for Babylon's action ('I will kindle'), asserting sovereignty over pagan empire's military campaigns. Egyptian temples, centers of political and economic power, will burn. He shall burn them, and carry them away captives—Nebuchadnezzar becomes God's instrument (cf. 25:9, 27:6, 'My servant'), burning shrines and looting divine statues, the ultimate humiliation in ancient Near Eastern warfare.
And he shall array himself with the land of Egypt, as a shepherd putteth on his garment (וְעָטָה אֶת־אֶרֶץ מִצְרַיִם כַּאֲשֶׁר יַעְטֶה הָרֹעֶה אֶת־בִּגְדוֹ)—vivid metaphor: Egypt's wealth wraps around Nebuchadnezzar like a shepherd casually donning his cloak. 'Atah (עָטָה, wrap/clothe) suggests effortless acquisition. And he shall go forth from thence in peace (וְיָצָא מִשָּׁם בְּשָׁלוֹם)—successful withdrawal, unscathed, mission accomplished. Pharaoh's impotence contrasts God's omnipotence.
And he shall array himself with the land of Egypt, as a shepherd putteth on his garment (וְעָטָה אֶת־אֶרֶץ מִצְרַיִם כַּאֲשֶׁר יַעְטֶה הָרֹעֶה אֶת־בִּגְדוֹ)—vivid metaphor: Egypt's wealth wraps around Nebuchadnezzar like a shepherd casually donning his cloak. 'Atah (עָטָה, wrap/clothe) suggests effortless acquisition. And he shall go forth from thence in peace (וְיָצָא מִשָּׁם בְּשָׁלוֹם)—successful withdrawal, unscathed, mission accomplished. Pharaoh's impotence contrasts God's omnipotence.
He shall break also the images of Bethshemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire. images: Heb. statues, or, standing images Bethshemesh: or, The house of the sun
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He shall break also the images of Beth-shemesh, that is in the land of Egypt (וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם)—Beth-shemesh (House of the Sun, בֵּית־שֶׁמֶשׁ) is Heliopolis (Greek, 'City of the Sun'), center of Ra worship, Egypt's chief solar deity. The matzevot (מַצְּבוֹת, pillars/obelisks) were massive stone monuments, including famous sun-pillars that survived into Hellenistic times (later called 'Cleopatra's Needles').
And the houses of the gods of the Egyptians shall he burn with fire (וְאֶת־בָּתֵּי אֱלֹהֵי מִצְרַיִם יִשְׂרֹף בָּאֵשׁ)—comprehensive destruction of Egypt's religious infrastructure. This judgment mirrors Exodus plagues (targeting Egyptian deities—Nile/Hapi, sun/Ra, Pharaoh/Horus), demonstrating YHWH's continued supremacy over Egypt's pantheon. Ironically, Jewish refugees fled to the nation whose gods God already humiliated at the Exodus—they exchange YHWH's protection for bankrupt deities about to face renewed judgment.
And the houses of the gods of the Egyptians shall he burn with fire (וְאֶת־בָּתֵּי אֱלֹהֵי מִצְרַיִם יִשְׂרֹף בָּאֵשׁ)—comprehensive destruction of Egypt's religious infrastructure. This judgment mirrors Exodus plagues (targeting Egyptian deities—Nile/Hapi, sun/Ra, Pharaoh/Horus), demonstrating YHWH's continued supremacy over Egypt's pantheon. Ironically, Jewish refugees fled to the nation whose gods God already humiliated at the Exodus—they exchange YHWH's protection for bankrupt deities about to face renewed judgment.