King James Version

What Does Jeremiah 43:5 Mean?

Jeremiah 43:5 in the King James Version says “But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned fro...” — study this verse from Jeremiah chapter 43 with commentary, cross-references, and original Hebrew word analysis.

“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;”

Jeremiah 43:5 · KJV

Context

3

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.

4

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.

5

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;

6

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.

7

So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.

Read Jeremiah 43 full chapter

Commentary

KJV Study Commentary
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.

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Historical & Cultural Context

When Nebuchadnezzar besieged Jerusalem (588-586 BC), many Judeans fled to Moab, Ammon, Edom, and other surrounding territories (Jeremiah 40:11). After Jerusalem fell and Gedaliah was appointed governor, these refugees returned, encouraged by relative stability (40:11-12). They resettled, harvested crops, and began rebuilding. This represented hope for restoration even amid judgment. However, Gedaliah's assassination shattered this fragile peace. Rather than trust God's promise of protection (42:11-12), the entire community—both original remnant and returned refugees—fled to Egypt. This fulfilled the tragic pattern Jeremiah had prophesied: the people would abandon the covenant land, bringing final judgment upon themselves (42:15-18). The irony is profound: those who had returned to the land now abandoned it, those who survived Jerusalem's destruction now pursued the very path leading to destruction.

Reflection Questions

  1. How does the irony of 'returning' to Judah only to flee to Egypt illustrate incomplete repentance—outward return without heart transformation?
  2. What does the leaders' apparent coercion ('took') of the community teach about how corporate disobedience can sweep up even unwilling participants?
  3. In what ways might we make initial steps toward obedience (returning to the land) only to abandon God's will when circumstances become difficult?

Original Language Analysis

Hebrew · 21 words
וַיִּקַּ֞ח1 of 21

“took”

H3947

to take (in the widest variety of applications)

יוֹחָנָ֤ן2 of 21

“But Johanan”

H3110

jochanan, the name of nine israelites

בֶּן3 of 21

“the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

קָרֵ֙חַ֙4 of 21

“of Kareah”

H7143

kareach, an israelite

וְכָל5 of 21
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

שָׂרֵ֣י6 of 21

“and all the captains”

H8269

a head person (of any rank or class)

הַחֲיָלִ֔ים7 of 21

“of the forces”

H2428

probably a force, whether of men, means or other resources; an army, wealth, virtue, valor, strength

אֵ֖ת8 of 21
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

כָּל9 of 21
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

שְׁאֵרִ֣ית10 of 21

“all the remnant”

H7611

a remainder or residual (surviving, final) portion

יְהוּדָֽה׃11 of 21

“of Judah”

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

אֲשֶׁר12 of 21
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

שָׁ֗בוּ13 of 21

“that were returned”

H7725

to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);

מִכָּל14 of 21
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הַגּוֹיִם֙15 of 21

“from all nations”

H1471

a foreign nation; hence, a gentile; also (figuratively) a troop of animals, or a flight of locusts

אֲשֶׁ֣ר16 of 21
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

נִדְּחוּ17 of 21

“whither they had been driven”

H5080

to push off; used in a great variety of applications, literally and figuratively (to expel, mislead, strike, inflict, etc.)

שָׁ֔ם18 of 21
H8033

there (transferring to time) then; often thither, or thence

לָג֖וּר19 of 21

“to dwell”

H1481

properly, to turn aside from the road (for a lodging or any other purpose), i.e., sojourn (as a guest); also to shrink, fear (as in a strange place);

בְּאֶ֥רֶץ20 of 21

“in the land”

H776

the earth (at large, or partitively a land)

יְהוּדָֽה׃21 of 21

“of Judah”

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 43:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 43:5 from Treasury of Scripture Knowledge

Jeremiah 40:11-12Jeremiah 41:15-161 Samuel 26:19

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