A Word Sought but Not Submitted To

Jer 42:1-6 "And there drew near all the captains, namely, Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people, from little to great, Jer 42:2. And said to Jeremiah the prophet, Let our supplication come before thee, and pray for us to Jahveh thy God, for all this remnant (for we are left a few out of many, as thine eyes see us); Jer 42:3.

That Jahveh thy God may tell us the way in which we should go, and the thing that we should do." Of the captains, two, viz. , Johanan and Jezaniah, are mentioned as the leaders of the people and the directors of the whole undertaking, who also, Jer 42:1. , insolently accuse the prophet of falsehood, and carry out the proposed march to Egypt. Jezaniah is in Jer 40:8 called the Maachathite; here he is named in connection with his father, "the son of Hoshaiah;" while in Jer 43:2, in conjunction with Johanan the son of Kareah, Azariah the son of Hoshaiah is mentioned, which name the lxx also have in Jer 42:1 of this chapter.

Hitzig, Ewald, etc. , are consequently of the opinion that יזניה in our verse has been written by mistake for עזריה. But more probable is the supposition that the error is in the עזריה of Jer 43:2, inasmuch as there is no reason to doubt the identity of Jezaniah the son of Hoshaiah with the Jezaniah descended from Maacha (Jer 40:8); and the assumption that יזניה is incorrect in two passages (Jer 42:1 and Jer 40:8) is highly improbable.

They go to the prophet Jeremiah, whom they had taken with them from Mizpah, where he was living among the people, with the rest of the inhabitants of the place (Jer 41:16). תּפּל־נא as in Jer 37:20; see on Jer 36:7. The request made to the prophet that he would intercede for them with the Lord, which they further urge on the ground that the number left out of the whole people is small, while there is implied in this the wish that God may not let this small remnant also perish; - this request Nägelsbach considers a piece of hypocrisy, and the form of asking the prophet "a mere farce," since it is quite plain from Jer 43:1-6 that the desire to go to Egypt was already deeply rooted in their minds, and from this they would not allow themselves to be moved, even by the earnest warning of the prophet.

But to hypocrites, who were playing a mere farce with the prophet, the Lord would have probably replied in a different way from what we find in Jer 42:8-22. As the Searcher of hearts, He certainly would have laid bare their hypocrisy. And however unequivocally the whole address implies the existence of disobedience to the voice of God, it yet contains nothing which can justify the assumption that it was only in hypocrisy that they wished to learn the will of God.

We must therefore assume that their request addressed to the prophet was made in earnest, although they expected that the Lord’s reply would be given in terms favourable to their intention. They wished to obtain from God information as to which way they should go, and what they should do, - not as to whether they should remain in the country or go to Egypt. "The way that we should go" is, of course, not to be understood literally, as if they merely wished to be told the road by which they would most safely reach Egypt; neither, on the other hand, are the words to be understood in a merely figurative sense, of the mode of procedure they ought to pursue; but they are to be understood of the road they ought to take in order to avoid the vengeance of the Chaldeans which they dreaded, - in the sense, whither they ought to go, in order to preserve their lives from the danger which threatened them.

Jer 42:7-11 The word of the Lord. - At the end of ten days, the reply that had been asked for came from the Lord. Hitzig and Graf think that Jeremiah had lingered ten days with the answer, in order to obtain strong and clear conviction, "matured through his own meditation, probably also in part confirmed by the arrival of further news." This opinion is characterized by Nägelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration.

The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart.

Jer 42:8. Jeremiah called the captains and all the people together, and announced to them as follows: Jer 42:9. "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jer 42:10. If ye will indeed abide in this land, then will I build you up and not pull down; and I will plant you, but not root out; for I repent of the evil that I have done to you.

Jer 42:11. Be not afraid of the king of Babylon, whom ye fear, be not afraid of him, saith Jahveh; for I am with you to save you and to deliver you out of his hand. Jer 42:12. And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jer 42:13. But if ye say, We will not remain in this land, so that ye will not obey the voice of Jahveh your God, Jer 42:14.

Saying, Nay, but we will go to the land of Egypt, that we may not see war nor hear the wound of a trumpet, and we shall not hunger after bread, and we will dwell there. - Jer 42:15. Now therefore hear the word of Jahveh, ye remnant of Judah: Thus saith Jahveh of hosts, the God of Israel, If ye do indeed set your face to go to Egypt, and go to sojourn there, Jer 42:16.

Then shall the sword, of which ye are afraid, overtake you there, in the land of Egypt, and hunger, which ye dread, shall there follow hard after you, in Egypt, and there shall ye die. Jer 42:17. And all the men who have set their face to go to Egypt, to sojourn there, shall die by the sword, and through hunger, and from the plague; nor shall they have any one left or escaped from the evil which I will bring on them.

Jer 42:18. For thus saith Jahveh of hosts, the God of Israel: As mine anger and my wrath were poured out upon the inhabitants of Jerusalem, so shall my wrath be poured out upon you when ye go to Egypt, and ye shall become an execration, and an astonishment, and a curse, and a reproach, and ye shall not see this place again. - Jer 42:19. Jahveh hath spoken to you, O remnant of Judah.

Go not to Egypt: ye shall know for certain that I have warned you to-day. Jer 42:20. For ye err at the risk of your souls when ye sent me to Jahveh your God, saying, Pray for us to Jahveh our God, and according to all that Jahveh our God shall say to us, so tell us, and we will do it. Jer 42:21. Now I have told you to-day, and ye have not obeyed the voice of Jahveh your God, nor in anything for which He hath sent me unto you.

Jer 42:22. Now, therefore, ye must surely know that ye shall die by the sword, by famine, and by pestilence in the place whither ye have been pleased to go to sojourn." The Lord’s reply extends as far as Jer 42:18; the last four verses (19-22) form an epilogue, a further address by the prophet, in which he once more specially impresses God’s resolution on the minds of the people.

The answer of God consists (1) in the promise that, if they will remain in the land, the Lord is willing to build them up, and protect them from the wrath of the king of Babylon (Jer 42:9-12); and (2) the threat that, if they will go to Egypt against the advice and will of the Lord, they shall certainly perish there by the sword, famine, and pestilence (Jer 42:13-18). On the expression הפּיל תּהנּה, see on Jer 36:7.

שׁוב (Jer 42:10) can only be inf. abs. of ישׁב, for ישׁוב ; if we view it as coming from שׁוּב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hâc terrâ (C. B. Michaelis) could not be expressed by שׁוב תּשׁבוּ. Certainly there is no other instance of such a form as שׁוב being used for ישׁוב; in a verb like ישׁב, however, which drops the י in the inf.

constr. , a like omission in the inf. abs. is quite conceivable, while the supposition of some injury having been done to the text (Olshausen, Gram . §89) is less probable. On the expression, "I will build you," etc. , cf. Jer 24:6; Jer 31:4; Jer 33:7. "I repent of the evil" is an anthropopathic expression for the cancelling of a penal sentence: cf. Joe 2:14, etc.

- In Jer 42:11, the repetition of the words "do not fear him" produces special emphasis.

Jer 42:7-11 The word of the Lord. - At the end of ten days, the reply that had been asked for came from the Lord. Hitzig and Graf think that Jeremiah had lingered ten days with the answer, in order to obtain strong and clear conviction, "matured through his own meditation, probably also in part confirmed by the arrival of further news." This opinion is characterized by Nägelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration.

The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart.

Jer 42:8. Jeremiah called the captains and all the people together, and announced to them as follows: Jer 42:9. "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jer 42:10. If ye will indeed abide in this land, then will I build you up and not pull down; and I will plant you, but not root out; for I repent of the evil that I have done to you.

Jer 42:11. Be not afraid of the king of Babylon, whom ye fear, be not afraid of him, saith Jahveh; for I am with you to save you and to deliver you out of his hand. Jer 42:12. And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jer 42:13. But if ye say, We will not remain in this land, so that ye will not obey the voice of Jahveh your God, Jer 42:14.

Saying, Nay, but we will go to the land of Egypt, that we may not see war nor hear the wound of a trumpet, and we shall not hunger after bread, and we will dwell there. - Jer 42:15. Now therefore hear the word of Jahveh, ye remnant of Judah: Thus saith Jahveh of hosts, the God of Israel, If ye do indeed set your face to go to Egypt, and go to sojourn there, Jer 42:16.

Then shall the sword, of which ye are afraid, overtake you there, in the land of Egypt, and hunger, which ye dread, shall there follow hard after you, in Egypt, and there shall ye die. Jer 42:17. And all the men who have set their face to go to Egypt, to sojourn there, shall die by the sword, and through hunger, and from the plague; nor shall they have any one left or escaped from the evil which I will bring on them.

Jer 42:18. For thus saith Jahveh of hosts, the God of Israel: As mine anger and my wrath were poured out upon the inhabitants of Jerusalem, so shall my wrath be poured out upon you when ye go to Egypt, and ye shall become an execration, and an astonishment, and a curse, and a reproach, and ye shall not see this place again. - Jer 42:19. Jahveh hath spoken to you, O remnant of Judah.

Go not to Egypt: ye shall know for certain that I have warned you to-day. Jer 42:20. For ye err at the risk of your souls when ye sent me to Jahveh your God, saying, Pray for us to Jahveh our God, and according to all that Jahveh our God shall say to us, so tell us, and we will do it. Jer 42:21. Now I have told you to-day, and ye have not obeyed the voice of Jahveh your God, nor in anything for which He hath sent me unto you.

Jer 42:22. Now, therefore, ye must surely know that ye shall die by the sword, by famine, and by pestilence in the place whither ye have been pleased to go to sojourn." The Lord’s reply extends as far as Jer 42:18; the last four verses (19-22) form an epilogue, a further address by the prophet, in which he once more specially impresses God’s resolution on the minds of the people.

The answer of God consists (1) in the promise that, if they will remain in the land, the Lord is willing to build them up, and protect them from the wrath of the king of Babylon (Jer 42:9-12); and (2) the threat that, if they will go to Egypt against the advice and will of the Lord, they shall certainly perish there by the sword, famine, and pestilence (Jer 42:13-18). On the expression הפּיל תּהנּה, see on Jer 36:7.

שׁוב (Jer 42:10) can only be inf. abs. of ישׁב, for ישׁוב ; if we view it as coming from שׁוּב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hâc terrâ (C. B. Michaelis) could not be expressed by שׁוב תּשׁבוּ. Certainly there is no other instance of such a form as שׁוב being used for ישׁוב; in a verb like ישׁב, however, which drops the י in the inf.

constr. , a like omission in the inf. abs. is quite conceivable, while the supposition of some injury having been done to the text (Olshausen, Gram . §89) is less probable. On the expression, "I will build you," etc. , cf. Jer 24:6; Jer 31:4; Jer 33:7. "I repent of the evil" is an anthropopathic expression for the cancelling of a penal sentence: cf. Joe 2:14, etc.

- In Jer 42:11, the repetition of the words "do not fear him" produces special emphasis.

Jer 42:7-11 The word of the Lord. - At the end of ten days, the reply that had been asked for came from the Lord. Hitzig and Graf think that Jeremiah had lingered ten days with the answer, in order to obtain strong and clear conviction, "matured through his own meditation, probably also in part confirmed by the arrival of further news." This opinion is characterized by Nägelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration.

The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart.

Jer 42:8. Jeremiah called the captains and all the people together, and announced to them as follows: Jer 42:9. "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jer 42:10. If ye will indeed abide in this land, then will I build you up and not pull down; and I will plant you, but not root out; for I repent of the evil that I have done to you.

Jer 42:11. Be not afraid of the king of Babylon, whom ye fear, be not afraid of him, saith Jahveh; for I am with you to save you and to deliver you out of his hand. Jer 42:12. And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jer 42:13. But if ye say, We will not remain in this land, so that ye will not obey the voice of Jahveh your God, Jer 42:14.

Saying, Nay, but we will go to the land of Egypt, that we may not see war nor hear the wound of a trumpet, and we shall not hunger after bread, and we will dwell there. - Jer 42:15. Now therefore hear the word of Jahveh, ye remnant of Judah: Thus saith Jahveh of hosts, the God of Israel, If ye do indeed set your face to go to Egypt, and go to sojourn there, Jer 42:16.

Then shall the sword, of which ye are afraid, overtake you there, in the land of Egypt, and hunger, which ye dread, shall there follow hard after you, in Egypt, and there shall ye die. Jer 42:17. And all the men who have set their face to go to Egypt, to sojourn there, shall die by the sword, and through hunger, and from the plague; nor shall they have any one left or escaped from the evil which I will bring on them.

Jer 42:18. For thus saith Jahveh of hosts, the God of Israel: As mine anger and my wrath were poured out upon the inhabitants of Jerusalem, so shall my wrath be poured out upon you when ye go to Egypt, and ye shall become an execration, and an astonishment, and a curse, and a reproach, and ye shall not see this place again. - Jer 42:19. Jahveh hath spoken to you, O remnant of Judah.

Go not to Egypt: ye shall know for certain that I have warned you to-day. Jer 42:20. For ye err at the risk of your souls when ye sent me to Jahveh your God, saying, Pray for us to Jahveh our God, and according to all that Jahveh our God shall say to us, so tell us, and we will do it. Jer 42:21. Now I have told you to-day, and ye have not obeyed the voice of Jahveh your God, nor in anything for which He hath sent me unto you.

Jer 42:22. Now, therefore, ye must surely know that ye shall die by the sword, by famine, and by pestilence in the place whither ye have been pleased to go to sojourn." The Lord’s reply extends as far as Jer 42:18; the last four verses (19-22) form an epilogue, a further address by the prophet, in which he once more specially impresses God’s resolution on the minds of the people.

The answer of God consists (1) in the promise that, if they will remain in the land, the Lord is willing to build them up, and protect them from the wrath of the king of Babylon (Jer 42:9-12); and (2) the threat that, if they will go to Egypt against the advice and will of the Lord, they shall certainly perish there by the sword, famine, and pestilence (Jer 42:13-18). On the expression הפּיל תּהנּה, see on Jer 36:7.

שׁוב (Jer 42:10) can only be inf. abs. of ישׁב, for ישׁוב ; if we view it as coming from שׁוּב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hâc terrâ (C. B. Michaelis) could not be expressed by שׁוב תּשׁבוּ. Certainly there is no other instance of such a form as שׁוב being used for ישׁוב; in a verb like ישׁב, however, which drops the י in the inf.

constr. , a like omission in the inf. abs. is quite conceivable, while the supposition of some injury having been done to the text (Olshausen, Gram . §89) is less probable. On the expression, "I will build you," etc. , cf. Jer 24:6; Jer 31:4; Jer 33:7. "I repent of the evil" is an anthropopathic expression for the cancelling of a penal sentence: cf. Joe 2:14, etc.

- In Jer 42:11, the repetition of the words "do not fear him" produces special emphasis.

Jer 42:7-11 The word of the Lord. - At the end of ten days, the reply that had been asked for came from the Lord. Hitzig and Graf think that Jeremiah had lingered ten days with the answer, in order to obtain strong and clear conviction, "matured through his own meditation, probably also in part confirmed by the arrival of further news." This opinion is characterized by Nägelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration.

The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart.

Jer 42:8. Jeremiah called the captains and all the people together, and announced to them as follows: Jer 42:9. "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jer 42:10. If ye will indeed abide in this land, then will I build you up and not pull down; and I will plant you, but not root out; for I repent of the evil that I have done to you.

Jer 42:11. Be not afraid of the king of Babylon, whom ye fear, be not afraid of him, saith Jahveh; for I am with you to save you and to deliver you out of his hand. Jer 42:12. And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jer 42:13. But if ye say, We will not remain in this land, so that ye will not obey the voice of Jahveh your God, Jer 42:14.

Saying, Nay, but we will go to the land of Egypt, that we may not see war nor hear the wound of a trumpet, and we shall not hunger after bread, and we will dwell there. - Jer 42:15. Now therefore hear the word of Jahveh, ye remnant of Judah: Thus saith Jahveh of hosts, the God of Israel, If ye do indeed set your face to go to Egypt, and go to sojourn there, Jer 42:16.

Then shall the sword, of which ye are afraid, overtake you there, in the land of Egypt, and hunger, which ye dread, shall there follow hard after you, in Egypt, and there shall ye die. Jer 42:17. And all the men who have set their face to go to Egypt, to sojourn there, shall die by the sword, and through hunger, and from the plague; nor shall they have any one left or escaped from the evil which I will bring on them.

Jer 42:18. For thus saith Jahveh of hosts, the God of Israel: As mine anger and my wrath were poured out upon the inhabitants of Jerusalem, so shall my wrath be poured out upon you when ye go to Egypt, and ye shall become an execration, and an astonishment, and a curse, and a reproach, and ye shall not see this place again. - Jer 42:19. Jahveh hath spoken to you, O remnant of Judah.

Go not to Egypt: ye shall know for certain that I have warned you to-day. Jer 42:20. For ye err at the risk of your souls when ye sent me to Jahveh your God, saying, Pray for us to Jahveh our God, and according to all that Jahveh our God shall say to us, so tell us, and we will do it. Jer 42:21. Now I have told you to-day, and ye have not obeyed the voice of Jahveh your God, nor in anything for which He hath sent me unto you.

Jer 42:22. Now, therefore, ye must surely know that ye shall die by the sword, by famine, and by pestilence in the place whither ye have been pleased to go to sojourn." The Lord’s reply extends as far as Jer 42:18; the last four verses (19-22) form an epilogue, a further address by the prophet, in which he once more specially impresses God’s resolution on the minds of the people.

The answer of God consists (1) in the promise that, if they will remain in the land, the Lord is willing to build them up, and protect them from the wrath of the king of Babylon (Jer 42:9-12); and (2) the threat that, if they will go to Egypt against the advice and will of the Lord, they shall certainly perish there by the sword, famine, and pestilence (Jer 42:13-18). On the expression הפּיל תּהנּה, see on Jer 36:7.

שׁוב (Jer 42:10) can only be inf. abs. of ישׁב, for ישׁוב ; if we view it as coming from שׁוּב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hâc terrâ (C. B. Michaelis) could not be expressed by שׁוב תּשׁבוּ. Certainly there is no other instance of such a form as שׁוב being used for ישׁוב; in a verb like ישׁב, however, which drops the י in the inf.

constr. , a like omission in the inf. abs. is quite conceivable, while the supposition of some injury having been done to the text (Olshausen, Gram . §89) is less probable. On the expression, "I will build you," etc. , cf. Jer 24:6; Jer 31:4; Jer 33:7. "I repent of the evil" is an anthropopathic expression for the cancelling of a penal sentence: cf. Joe 2:14, etc.

- In Jer 42:11, the repetition of the words "do not fear him" produces special emphasis.

Jer 42:7-11 The word of the Lord. - At the end of ten days, the reply that had been asked for came from the Lord. Hitzig and Graf think that Jeremiah had lingered ten days with the answer, in order to obtain strong and clear conviction, "matured through his own meditation, probably also in part confirmed by the arrival of further news." This opinion is characterized by Nägelsbach as "in harmony with modern science, but unhistorical;" it should rather be called unscriptural, as resting on a denial of divine inspiration.

The reason why the Lord did not make known His will to the prophet for ten days was a disciplinary one. By waiting, those who asked would get time for bethinking themselves, and for quietly considering the situation of affairs, so that they might be able, calmly and collectedly, to receive and obey the answer of God, which was far from satisfying the fears and wishes of their heart.

Jer 42:8. Jeremiah called the captains and all the people together, and announced to them as follows: Jer 42:9. "Thus saith Jahveh, the God of Israel, to whom ye have sent me, that I might bring your supplication before Him: Jer 42:10. If ye will indeed abide in this land, then will I build you up and not pull down; and I will plant you, but not root out; for I repent of the evil that I have done to you.

Jer 42:11. Be not afraid of the king of Babylon, whom ye fear, be not afraid of him, saith Jahveh; for I am with you to save you and to deliver you out of his hand. Jer 42:12. And I will get pity for you, so that he shall take pity on you, and bring you back to your land. Jer 42:13. But if ye say, We will not remain in this land, so that ye will not obey the voice of Jahveh your God, Jer 42:14.

Saying, Nay, but we will go to the land of Egypt, that we may not see war nor hear the wound of a trumpet, and we shall not hunger after bread, and we will dwell there. - Jer 42:15. Now therefore hear the word of Jahveh, ye remnant of Judah: Thus saith Jahveh of hosts, the God of Israel, If ye do indeed set your face to go to Egypt, and go to sojourn there, Jer 42:16.

Then shall the sword, of which ye are afraid, overtake you there, in the land of Egypt, and hunger, which ye dread, shall there follow hard after you, in Egypt, and there shall ye die. Jer 42:17. And all the men who have set their face to go to Egypt, to sojourn there, shall die by the sword, and through hunger, and from the plague; nor shall they have any one left or escaped from the evil which I will bring on them.

Jer 42:18. For thus saith Jahveh of hosts, the God of Israel: As mine anger and my wrath were poured out upon the inhabitants of Jerusalem, so shall my wrath be poured out upon you when ye go to Egypt, and ye shall become an execration, and an astonishment, and a curse, and a reproach, and ye shall not see this place again. - Jer 42:19. Jahveh hath spoken to you, O remnant of Judah.

Go not to Egypt: ye shall know for certain that I have warned you to-day. Jer 42:20. For ye err at the risk of your souls when ye sent me to Jahveh your God, saying, Pray for us to Jahveh our God, and according to all that Jahveh our God shall say to us, so tell us, and we will do it. Jer 42:21. Now I have told you to-day, and ye have not obeyed the voice of Jahveh your God, nor in anything for which He hath sent me unto you.

Jer 42:22. Now, therefore, ye must surely know that ye shall die by the sword, by famine, and by pestilence in the place whither ye have been pleased to go to sojourn." The Lord’s reply extends as far as Jer 42:18; the last four verses (19-22) form an epilogue, a further address by the prophet, in which he once more specially impresses God’s resolution on the minds of the people.

The answer of God consists (1) in the promise that, if they will remain in the land, the Lord is willing to build them up, and protect them from the wrath of the king of Babylon (Jer 42:9-12); and (2) the threat that, if they will go to Egypt against the advice and will of the Lord, they shall certainly perish there by the sword, famine, and pestilence (Jer 42:13-18). On the expression הפּיל תּהנּה, see on Jer 36:7.

שׁוב (Jer 42:10) can only be inf. abs. of ישׁב, for ישׁוב ; if we view it as coming from שׁוּב morf , we get no suitable meaning, for the thought si revertendo illuc manseritis in hâc terrâ (C. B. Michaelis) could not be expressed by שׁוב תּשׁבוּ. Certainly there is no other instance of such a form as שׁוב being used for ישׁוב; in a verb like ישׁב, however, which drops the י in the inf.

constr. , a like omission in the inf. abs. is quite conceivable, while the supposition of some injury having been done to the text (Olshausen, Gram . §89) is less probable. On the expression, "I will build you," etc. , cf. Jer 24:6; Jer 31:4; Jer 33:7. "I repent of the evil" is an anthropopathic expression for the cancelling of a penal sentence: cf. Joe 2:14, etc.

- In Jer 42:11, the repetition of the words "do not fear him" produces special emphasis.

Jer 42:12 "I shall give you compassion," i.e., obtain it for you, so that the king of Babylon will show pity on you; cf. Gen 43:14; 1Ki 8:50. J. D. Michaelis, Hitzig, Ewald, and Graf, following the lxx, Vulgate, and Syriac, would change והשׁיב into הושׁיב (make you dwell); but there is no necessity for this, since השׁיב makes good enough sense, provided we refer it, not to the return of those who had been exiled to Babylon, but, as the connection requires, to the departure from Mizpah, after the half near Bethlehem, in the intended flight to Egypt; we must, besides, view this departure as a complete forsaking of their country, and the leaders in this emigration as being fugitives who had fled before the Chaldeans, and had returned only a short time before, for the purpose of settling down again in the country.

Jer 42:13-16 The threatening if, in spite of warning and against God’s will, they should still persist in going to Egypt. The protasis of the conditional sentence begun in Jer 42:13, "If ye say," etc. , extends onwards through Jer 42:14; the apodosis is introduced co-ordinately with the commencement of Jer 42:15, "Now therefore," etc. קול שׁופר, "the sound of war-trumpet," as in Jer 4:19.

On "hungering after bread," cf. Amo 8:11. הלחם (with the article) is the bread necessary for life. "The remnant of Judah" is to be understood of those who still remained in the land, as is shown by Jer 42:2; see also Jer 42:19, Jer 43:5; Jer 44:12, Jer 44:14. The warning given in Jer 42:16 contains the idea that the very evil which they feared would come on them in Judah will befall them in Egypt.

There they shall perish by sword, famine, and plague, since Nebuchadnezzar will conquer Egypt; cf. Jer 43:8-13.

Jer 42:13-16 The threatening if, in spite of warning and against God’s will, they should still persist in going to Egypt. The protasis of the conditional sentence begun in Jer 42:13, "If ye say," etc. , extends onwards through Jer 42:14; the apodosis is introduced co-ordinately with the commencement of Jer 42:15, "Now therefore," etc. קול שׁופר, "the sound of war-trumpet," as in Jer 4:19.

On "hungering after bread," cf. Amo 8:11. הלחם (with the article) is the bread necessary for life. "The remnant of Judah" is to be understood of those who still remained in the land, as is shown by Jer 42:2; see also Jer 42:19, Jer 43:5; Jer 44:12, Jer 44:14. The warning given in Jer 42:16 contains the idea that the very evil which they feared would come on them in Judah will befall them in Egypt.

There they shall perish by sword, famine, and plague, since Nebuchadnezzar will conquer Egypt; cf. Jer 43:8-13.

Jer 42:13-16 The threatening if, in spite of warning and against God’s will, they should still persist in going to Egypt. The protasis of the conditional sentence begun in Jer 42:13, "If ye say," etc. , extends onwards through Jer 42:14; the apodosis is introduced co-ordinately with the commencement of Jer 42:15, "Now therefore," etc. קול שׁופר, "the sound of war-trumpet," as in Jer 4:19.

On "hungering after bread," cf. Amo 8:11. הלחם (with the article) is the bread necessary for life. "The remnant of Judah" is to be understood of those who still remained in the land, as is shown by Jer 42:2; see also Jer 42:19, Jer 43:5; Jer 44:12, Jer 44:14. The warning given in Jer 42:16 contains the idea that the very evil which they feared would come on them in Judah will befall them in Egypt.

There they shall perish by sword, famine, and plague, since Nebuchadnezzar will conquer Egypt; cf. Jer 43:8-13.

Jer 42:13-16 The threatening if, in spite of warning and against God’s will, they should still persist in going to Egypt. The protasis of the conditional sentence begun in Jer 42:13, "If ye say," etc. , extends onwards through Jer 42:14; the apodosis is introduced co-ordinately with the commencement of Jer 42:15, "Now therefore," etc. קול שׁופר, "the sound of war-trumpet," as in Jer 4:19.

On "hungering after bread," cf. Amo 8:11. הלחם (with the article) is the bread necessary for life. "The remnant of Judah" is to be understood of those who still remained in the land, as is shown by Jer 42:2; see also Jer 42:19, Jer 43:5; Jer 44:12, Jer 44:14. The warning given in Jer 42:16 contains the idea that the very evil which they feared would come on them in Judah will befall them in Egypt.

There they shall perish by sword, famine, and plague, since Nebuchadnezzar will conquer Egypt; cf. Jer 43:8-13.

Jer 42:17-22 ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b . All the men who set their faces, i. e. , intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf.

Jer 7:20. On the expression "ye shall become a curse," etc. , cf. Jer 24:9; Jer 25:18; Jer 29:18. Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz. , that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.

e. , warn him of something, cf. Jer 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish.

The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err ; here, as in Pro 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves ," decepistis animas vestras (Vulg.) , nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), - but "at the risk of your souls," your life; cf. Jer 17:21.

וּלכל אשׁר (Jer 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer 42:5, that they would do "according to all the word." By employing the perfect in Jer 42:20, Jer 42:21, the thing is represented as quite certain, as if it had already taken place. Jer 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

Jer 42:17-22 ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b . All the men who set their faces, i. e. , intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf.

Jer 7:20. On the expression "ye shall become a curse," etc. , cf. Jer 24:9; Jer 25:18; Jer 29:18. Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz. , that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.

e. , warn him of something, cf. Jer 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish.

The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err ; here, as in Pro 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves ," decepistis animas vestras (Vulg.) , nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), - but "at the risk of your souls," your life; cf. Jer 17:21.

וּלכל אשׁר (Jer 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer 42:5, that they would do "according to all the word." By employing the perfect in Jer 42:20, Jer 42:21, the thing is represented as quite certain, as if it had already taken place. Jer 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

Jer 42:17-22 ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b . All the men who set their faces, i. e. , intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf.

Jer 7:20. On the expression "ye shall become a curse," etc. , cf. Jer 24:9; Jer 25:18; Jer 29:18. Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz. , that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.

e. , warn him of something, cf. Jer 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish.

The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err ; here, as in Pro 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves ," decepistis animas vestras (Vulg.) , nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), - but "at the risk of your souls," your life; cf. Jer 17:21.

וּלכל אשׁר (Jer 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer 42:5, that they would do "according to all the word." By employing the perfect in Jer 42:20, Jer 42:21, the thing is represented as quite certain, as if it had already taken place. Jer 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

Jer 42:17-22 ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b . All the men who set their faces, i. e. , intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf.

Jer 7:20. On the expression "ye shall become a curse," etc. , cf. Jer 24:9; Jer 25:18; Jer 29:18. Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz. , that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.

e. , warn him of something, cf. Jer 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish.

The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err ; here, as in Pro 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves ," decepistis animas vestras (Vulg.) , nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), - but "at the risk of your souls," your life; cf. Jer 17:21.

וּלכל אשׁר (Jer 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer 42:5, that they would do "according to all the word." By employing the perfect in Jer 42:20, Jer 42:21, the thing is represented as quite certain, as if it had already taken place. Jer 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

Jer 42:17-22 ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b . All the men who set their faces, i. e. , intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf.

Jer 7:20. On the expression "ye shall become a curse," etc. , cf. Jer 24:9; Jer 25:18; Jer 29:18. Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz. , that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.

e. , warn him of something, cf. Jer 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish.

The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err ; here, as in Pro 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves ," decepistis animas vestras (Vulg.) , nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), - but "at the risk of your souls," your life; cf. Jer 17:21.

וּלכל אשׁר (Jer 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer 42:5, that they would do "according to all the word." By employing the perfect in Jer 42:20, Jer 42:21, the thing is represented as quite certain, as if it had already taken place. Jer 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

Jer 42:17-22 ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, §345, b . All the men who set their faces, i. e. , intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf.

Jer 7:20. On the expression "ye shall become a curse," etc. , cf. Jer 24:9; Jer 25:18; Jer 29:18. Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz. , that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.

e. , warn him of something, cf. Jer 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish.

The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err ; here, as in Pro 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves ," decepistis animas vestras (Vulg.) , nor "in your souls," - meaning, in your thoughts and intentions (Nägelsbach), - but "at the risk of your souls," your life; cf. Jer 17:21.

וּלכל אשׁר (Jer 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jer 42:5, that they would do "according to all the word." By employing the perfect in Jer 42:20, Jer 42:21, the thing is represented as quite certain, as if it had already taken place. Jer 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

Jer 43:1-3 The march of the people to Egypt. - When Jeremiah had thus ended all the words which the Lord had announced to him for the people, then came forward Azariah (probably an error for Jezaniah, see on Jer 42:1) the son of Hoshaiah, Johanan the son of Kareah, and the rest of the insolent men, and said to Jeremiah, "Thou dost utter falsehood; Jahveh our God hath not sent thee unto us, saying, Ye must not go to Egypt to sojourn there; Jer 43:3.

But Baruch the son of Neriah inciteth thee against us, in order to give us into the hand of the Chaldeans, to kill us, and to take us captive to Babylon." אמרים is not the predicate to כּל־האנשׁים, but forms a resumption of ויּאמר, with which it thus serves to connect its object, Jeremiah, and from which it would otherwise be pretty far removed. Azariah (or, more correctly, Jezaniah) occupies the last place in the enumeration of the captains, Jer 40:8, and in Jer 42:1 is also named after Johanan, who is the only one specially mentioned, in what follows, as the leader on the march.

From this we may safely conclude that Jezaniah was the chief speaker and the leader of the opposition against the prophet. To avoid any reference to the promise they had made to obey the will of God, they declare that Jeremiah’s prophecy is an untruth, which had been suggested to him, not by God, but by his attendant Baruch, with the view of delivering up the people to the Chaldeans.

Jer 43:1-3 The march of the people to Egypt. - When Jeremiah had thus ended all the words which the Lord had announced to him for the people, then came forward Azariah (probably an error for Jezaniah, see on Jer 42:1) the son of Hoshaiah, Johanan the son of Kareah, and the rest of the insolent men, and said to Jeremiah, "Thou dost utter falsehood; Jahveh our God hath not sent thee unto us, saying, Ye must not go to Egypt to sojourn there; Jer 43:3.

But Baruch the son of Neriah inciteth thee against us, in order to give us into the hand of the Chaldeans, to kill us, and to take us captive to Babylon." אמרים is not the predicate to כּל־האנשׁים, but forms a resumption of ויּאמר, with which it thus serves to connect its object, Jeremiah, and from which it would otherwise be pretty far removed. Azariah (or, more correctly, Jezaniah) occupies the last place in the enumeration of the captains, Jer 40:8, and in Jer 42:1 is also named after Johanan, who is the only one specially mentioned, in what follows, as the leader on the march.

From this we may safely conclude that Jezaniah was the chief speaker and the leader of the opposition against the prophet. To avoid any reference to the promise they had made to obey the will of God, they declare that Jeremiah’s prophecy is an untruth, which had been suggested to him, not by God, but by his attendant Baruch, with the view of delivering up the people to the Chaldeans.

Jer 43:1-3 The march of the people to Egypt. - When Jeremiah had thus ended all the words which the Lord had announced to him for the people, then came forward Azariah (probably an error for Jezaniah, see on Jer 42:1) the son of Hoshaiah, Johanan the son of Kareah, and the rest of the insolent men, and said to Jeremiah, "Thou dost utter falsehood; Jahveh our God hath not sent thee unto us, saying, Ye must not go to Egypt to sojourn there; Jer 43:3.

But Baruch the son of Neriah inciteth thee against us, in order to give us into the hand of the Chaldeans, to kill us, and to take us captive to Babylon." אמרים is not the predicate to כּל־האנשׁים, but forms a resumption of ויּאמר, with which it thus serves to connect its object, Jeremiah, and from which it would otherwise be pretty far removed. Azariah (or, more correctly, Jezaniah) occupies the last place in the enumeration of the captains, Jer 40:8, and in Jer 42:1 is also named after Johanan, who is the only one specially mentioned, in what follows, as the leader on the march.

From this we may safely conclude that Jezaniah was the chief speaker and the leader of the opposition against the prophet. To avoid any reference to the promise they had made to obey the will of God, they declare that Jeremiah’s prophecy is an untruth, which had been suggested to him, not by God, but by his attendant Baruch, with the view of delivering up the people to the Chaldeans.

Jer 43:4-7 Thereupon Johanan and the other captains took "all the remnant of Judah, that had returned from all the nations whither they had been driven, to dwell in the land of Judah-the men and women and children, the king’s daughters, and all the souls whom Nebuzaradan, chief of the body-guard, had committed to Gedaliah... and Jeremiah the prophet, and Baruch the son of Neriah, - and went to the land of Egypt - for they did not hearken to the voice of Jahveh - and came to Tahpanhes."

In this enumeration of those who were conducted to Egypt, Hitzig, Graf, and others distinguish two classes: (1) the men, women, children, etc. , who had been in Mizpah with Gedaliah, and had been led to Gibeon, after the murder of the latter, by Ishmael, but had afterwards been brought to Bethlehem by Johanan and the other captains (Jer 43:6, cf. Jer 40:7; Jer 41:10, Jer 41:16); (2) those who had returned from the foreign countries whither they had fled, but who had hitherto lived in the country, scattered here and there, and who must have joined the company led by Johanan to Bethlehem during the ten days of halt at that resting-place (Jer 43:5, cf.

Jer 40:11-12). There is no foundation, however, for this distinction. Neither in the present chapter is there anything mentioned of those who had been dispersed through the land joining those who had marched to Bethlehem; nor are the Jews who had returned from Moab, Ammon, Edom, and other countries to their own home distinguished, in Jer 40 and 41, as a different class from those who had been with Gedaliah in Mizpah; but on the other hand, according to Jer 40:12, these returned Jews also came to Gedaliah at Mizpah, and gathered grapes and fruit.

Besides, in these verses the distinction can only be made after the insertion into the text of the conjunction ו before את־הגּברים. To "all the remnant of Judah who had returned from the nations" belong the men, women, children, etc. , whom Nebuzaradan had committed to the care of Gedaliah. The enumeration in Jer 43:6 gives only one specification of the "whole remnant of Judah," as in Jer 41:16.

"And all the souls;" as if it were said, "and whoever else was still left alive;" cf. Jos 10:28. Tahpanhes was a frontier town of Egypt on the Pelusian branch of the Nile, and named Δάφναι by the Greeks; see on Jer 2:16. Here, on the borders of Egypt, a halt was made, for the purpose of coming to further resolutions regarding their residence in that country.

Here, too, Jeremiah received a revelation from God regarding the fate now impending on Egypt.