Jeremiah 42:19
WEB
“Yahweh has spoken concerning you, remnant of Judah, ‘Don’t go into Egypt!’ Know certainly that I have testified to you today.
BSB
The LORD has told you, O remnant of Judah, ‘Do not go to Egypt.’ Know for sure that I have warned you today!
KJV
¶ 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.
Matthew Henry
Hebrew interlinear
H1696
v — arrange, speak, subdue
Derivation: a primitive root;
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.
vb — speak
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H7611
n-f — remainder
Derivation: from 7604;
a remainder or residual (surviving, final) portion
KJV: that had escaped, be left, posterity, remain(-der), remnant, residue, rest.
n.f — rest
שְׁאֵרִית n.f. rest, residue, remnant, remainder
H3063
n-pr-m — Jehudah
Derivation: from 3034; celebrated;
Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
KJV: Judah.
n.pr.m — Judah
יְהוּדָה 820 n.pr.m. et terr. Judah
I. n.pr.m.
1. son of Jacob and Leah
2. tribe descended from Judah
3. nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
4. Levite, Ezra’s time
5. an overseer of Jerus.
6. Levite musician
7. priest
II. n.pr.terr. land of Judah
H408
adv — not, nothing
Derivation: a negative particle (akin to 3808);
not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing
KJV: nay, neither, + never, no, nor, not, nothing (worth), rather than.
adv. of negation — not
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H4714
n-pr — Mitsrajim
Derivation: dual of 4693;
Mitsrajim, i.e. Upper and Lower Egypt
KJV: Egypt, Egyptians, Mizraim.
n.pr.terr — Egypt
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
1.
a. of land, Egypt
b. combinations
2. of people:
a. in table of nations, personif. as second son of Ham
b. = Egypt (as a people), Egyptians
H3045
v — know, seeing, observation, care, recognition, instruction, designation, punishment
Derivation: a primitive root;
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, × could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, be learned, lie by man, mark, perceive, privy to, × prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), × will be, wist, wit, wot.
vb — know
יָדַע 943 vb. know
Qal
1.
a. know, learn to know
b. perceive
c. perceive and see; find out and discern
d. discriminate, distinguish
e. know by experience
f. recognize, admit, acknowledge, confess
g. consider
h. not know = not expect
2. know a person, be acquainted with
3. know a person carnally, of sexual intercourse
4.
a. know how, to do a thing, be able to do it
b. be skilful in
5. abs. have knowledge, be wise
Niph.
1. be made known, be or become known, of things
2. make oneself known of pers.
3. be perceived
4. be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H5749
v — duplicate, repeat, protest, testify, encompass, restore
Derivation: a primitive root;
to duplicate or repeat; by implication, to protest, testify (as by reiteration); intensively, to encompass, restore (as a sort of reduplication)
KJV: admonish, charge, earnestly, lift up, protest, call (take) to record, relieve, rob, solemnly, stand upright, testify, give warning, (bear, call to, give, take to) witness.
vb. denom — bear witness
עוּד vb. denom. bear witness
Qal Impf. < Hiph.
Hiph.
1. testify, bear witness
2. cause to testify, take as witness
3. protest, affirm solemnly, wanr
Hoph. and protest be entered
vb — return
[עוּד] vb. prob. return, go about, repeat, do again
Pi. surround
Pōl‛ēl, restore, relieve
Hithpōl. be restored
H3117
n-m — day
Derivation: from an unused root meaning to be hot;
a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
KJV: age, always, chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), elder, × end, evening, (for) ever(-lasting, -more), × full, life, as (so) long as (... live), (even) now, old, outlived, perpetually, presently, remaineth, × required, season, × since, space, then, (process of) time, as at other times, in trouble, weather, (as) when, (a, the, within a) while (that), × whole ( age), (full) year(-ly), younger.
n.m — day
יוֹם 2285 n.m. day
1. day, opp. night
2. Day as division of time
3. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
4. Pl. days of anyone
5. Days
6. יוֹם = time
7. Phrases
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Verses 7–22
Jeremiah 42:7–22
We have here the answer which Jeremiah was sent to deliver to those who employed him to ask counsel of God.
I. It did not come immediately, not till ten days after, Jer 42:7. They were thus long held in suspense, perhaps, to punish them for their hypocrisy or to show that Jeremiah did not speak of himself, nor what he would, for he could not speak when he would, but must wait for instructions. However, it teaches us to continue waiting upon God for direction in our way. The vision is for an appointed time, and at the end it shall speak.
II. When it did come he delivered it publicly, both to the captains and to all the people, from the meanest to those in the highest station; he delivered it fully and faithfully as he received it, as he had promised that he would keep nothing back from them. If Jeremiah had been to direct them by his own prudence, perhaps he could not have told what to advise them to, the case was so difficult; but what he has to advise is what the Lord the God of Israel saith, to whom they had sent him, and therefore they were bound in honour and duty to observe it. And this he tells them,
1. That it is the will of God that they should stay where they are, and his promise that, if they do so, it shall undoubtedly be well with them he would have them still to abide in this land, Jer 42:10. Their brethren were forced out of it into captivity, and this was their affliction; let those therefore count it a mercy that they may stay in it and a duty to stay in it. Let those whose lot is in Canaan never quit it while they can keep it. It would have been enough to oblige them if God had only said, "I charge you upon your allegiance to abide still in the land;" but he rather persuades them to it as a friend than commands it as a prince. (1.) He expresses a very tender concern for them in their present calamitous condition: It repenteth me of the evil that I have done unto you. Though they had shown small sign of their repenting of their sins, yet God, as one grieved for the misery of Israel (Jdg 10:16), begins to repent of the judgments he had brought upon them for their sins. Not that he changed his mind, but he was very ready to change his way and to return in mercy to them. God's time to repent himself concerning his servants is when he sees that, as here, their strength is gone, and there is none shut up or left, Deu 32:36. (2.) He answers the argument they had against abiding in this land. They feared the king of Babylon (Jer 41:18), lest he should come and avenge the death of Gedaliah upon them, though they were no way accessory to it, nay, had witnessed against it. The surmise was foreign and unreasonable; but, if there had been any ground for it, enough is here said to remove it (Jer 42:11): "Be not afraid of the king of Babylon, though he is a man of great might and little mercy, and a very arbitrary prince, whose will is a law, and therefore you are afraid he will upon this pretence, though without colour of reason, take advantage against you; be not afraid of him, for that fear will bring a snare: fear not him, for I am with you; and, if God be for you to save you, who can be against you to hurt you?" Thus has God provided to obviate and silence even the causeless fears of his people, which discourage them in the way of their duty; there is enough in the promises to encourage them. (3.) He assures them that if they will still abide in this land they shall not only be safe from the king of Babylon, but be made happy by the King of kings: "I will build you and plant you; you shall take root again, and be the new foundation of another state, a phoenix-kingdom, rising out of the ashes of the last." It is added (Jer 42:12), I will show mercies unto you. Note, In all our comforts we may read God's mercies. God will show them mercy in this, that not only the king of Babylon shall not destroy them, but he shall have mercy upon them and help to settle them. Note, Whatever kindness men do us we must attribute it to God's kindness. He makes those whom he pities to be pitied even by those who carried them captives, Psa 106:46. "The king of Babylon, having now the disposal of the country, shall cause you to return it to your own land, shall settle you again in your own habitations and put you in possession of the lands that formerly belonged to you." Note, God has made that our duty which is really our privilege, and our obedience will be its own recompence. "Abide in this land, and it shall be your own land again and you shall continue in it. Do not quit it now that you stand so fair for the enjoyment of it again. Be no so unwise as to forsake your own mercies for lying vanities."
2. That as they tender the favour of God and their own happiness they must by no means think of going into Egypt, not thither of all places, not to that land out of which God had delivered their fathers and which he had so often warned them not to make alliance with nor to put confidence in. Observe here, (1.) The sin they are supposed to be guilty of (and to him that knew their hearts it was more than a supposition): "You begin to say, We will not dwell in this land (Jer 42:13); we will never think that we can be safe in it, no, not though God himself undertake our protection. We will not continue in it, no, not in obedience to the voice of the Lord our God. He may say what he please, but we will do what we please. We will go into the land of Egypt, and there will we dwell, whether God give us leave and go along with us or no," Jer 42:14. It is supposed that their hearts were upon it: "If you wholly set your faces to enter into Egypt, and are obstinately resolved that you will go and sojourn there, though God oppose you in it both by his word and by his providence, then take what follows." Now the reason they go upon in this resolution is that "in Egypt we shall see no war, nor have hunger of bread,; as we have had for a long time in this land," Jer 42:14. Note, It is folly to quit our place, especially to quit the holy land, because we meet with trouble in it; but greater folly to think by changing our place to escape the judgments of God, and that evil which pursues sinners in every way of disobedience, and which there is no escaping but by returning to our allegiance. (2.) The sentence passed upon them for this sin, if they will persist in it. It is pronounced in God's name (Jer 42:15): "Hear the word of the Lord, you remnant of Judah, who think that because you are a remnant you must be spared of course (Jer 42:2) and indulged in your own humour." [1.] Did the sword and famine frighten them? Those very judgments shall pursue them into Egypt, shall overtake them, and overcome them there (Jer 42:16, Jer 42:17): "You think, because war and famine have long been raging in this land, that they are entailed upon it; whereas, if you trust in God, he can make even this land a land of peace to you; you think they are confined to it, and, if you can get clear of this land, you shall get out of the reach of them, but God will send them after you wherever you go." Note, the evils we think to escape by sin we certainly and inevitably run ourselves upon. The men that go to Egypt in contradiction to God's will, to escape the sword and famine, shall die in Egypt by sword and famine. We may apply it to the common calamities of human life; those that are impatient of them, and think to avoid them by changing their place, will find that they are deceived and that they do not at all better themselves. The grievances common to men will meet them wherever they go. All our removes in this world are but from one wilderness to another; still we are where we were. [2.] Did the desolations of Jerusalem frighten them? Were they willing to get as far as they could from them? They shall meet with the second part of them too in Egypt (Jer 42:18): As my anger and fury have been poured out here upon Jerusalem, so they shall be poured out upon you in Egypt. Note, Those that have by sin made God their enemy will find him a consuming fire wherever they go. And then you shall be an execration and an astonishment. The Hebrews were of old an abomination to the Egyptians (Gen 43:32), and now they shall be made more so than ever. When God's professing people mingle with infidels, and make their court to them, they lose their dignity and make themselves a reproach.
3. That God knew their hypocrisy in their enquiries of him, and that when they asked what he would have them to do they were resolved to take their own way; and therefore the sentence which was before pronounced conditionally is made absolute. Having set before them good and evil, the blessing and the curse, in the close he makes application of what he had said. And here, (1.) He solemnly protests that he had faithfully delivered his message, Jer 42:19. The conclusion of the whole matter is, "Go not down into Egypt; you disobey the command of God if you do, and what I have said to you will be a witness against you; for know certainly that, whether you will hear or whether you will forbear, I have plainly admonished you; you cannot now plead ignorance of the mind of God." (2.) He charges them with base dissimulation in the application they made to him for divine direction (Jer 42:20): "You dissembled in your hearts; you professed one thing and intended another, promising what you never meant to perform." You have used deceit against your soul (so the margin reads it); for those that think to put a cheat upon God will prove in the end to have put a damning cheat upon themselves. (3.) He is already aware that they are determined to go contrary to the command of God; probably they discovered it in their countenance and secret mutterings already, before he had finished his discourse. However, he spoke from him who knew their hearts: "You have not obeyed the voice of the Lord your God; you have not a disposition to obey it." Thus Moses, in the close of his farewell sermon, had told them (Deu 31:27, Deu 31:29), I know thy rebellion and thy stiff neck, and that you will corrupt yourselves. Admire the patience of God, that he is pleased to speak to those who, he knows, will not regard him, and deal with those who, he knows, will deal very treacherously, Isa 48:8. (4.) He therefore reads them their doom, ratifying what he had said before: Know certainly that you shall die by the sword, Jer 42:22. God's threatenings may be vilified, but cannot be nullified, by the unbelief of man. Famine and pestilence shall pursue these sinners; for there is no place privileged from divine arrests, nor can any malefactors go out of God's jurisdiction. You shall die in the place whither you desire to go. Note, We know not what is good for ourselves; and that often proves afflictive, and sometimes fatal, which we are most fond of and have our hearts most set upon.
Cross-references: Jer 42:7 · Jer 42:10 · Judg 10:16 · Deut 32:36 · Jer 41:18 · Jer 42:11 · Jer 42:12 · Ps 106:46 · Jer 42:13 · Jer 42:14 · Jer 42:15 · Jer 42:2 · Jer 42:16 · Jer 42:17 · Jer 42:18 · Gen 43:32 · Jer 42:19 · Jer 42:20 · Deut 31:27 · Deut 31:29 · Isa 48:8 · Jer 42:22