Jeremiah 37:5

Translation
King James Version
Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.
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KJV (with Strong's)
Then Pharaoh's H6547 army H2428 was come forth H3318 out of Egypt H4714: and when the Chaldeans H3778 that besieged H6696 Jerusalem H3389 heard H8085 tidings H8088 of them, they departed H5927 from Jerusalem H3389.
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Complete Jewish Bible
At the same time Pharaoh's army marched out of Egypt; and when the Kasdim besieging Yerushalayim heard about them, they lifted the siege from Yerushalayim.
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Berean Standard Bible
Pharaoh’s army had left Egypt, and when the Chaldeans who were besieging Jerusalem heard the report, they withdrew from Jerusalem.
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American Standard Version
And Pharaoh’s army was come forth out of Egypt; and when the Chaldeans that were besieging Jerusalem heard tidings of them, they brake up from Jerusalem.
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World English Bible Messianic
Pharaoh’s army had come out of Egypt; and when the Kasdim who were besieging Jerusalem heard news of them, they broke up from Jerusalem.
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Geneva Bible (1599)
Then Pharaohs hoste was come out of Egypt: and when the Caldeans that besieged Ierusalem, heard tidings of them, they departed from Ierusalem)
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Young's Literal Translation
and the force of Pharaoh hath come out of Egypt, and the Chaldeans, who are laying siege against Jerusalem, hear their report, and go up from off Jerusalem.
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See also
Ezekiel 17:15Jeremiah 37:11Jeremiah 34:212 Kings 24:7Jeremiah 37:7
In the KJVVerse 19,880 of 31,102

Study This Verse

SUMMARY

Jeremiah 37:5 records a pivotal, albeit temporary, turn in the Babylonian siege of Jerusalem. As the Chaldean forces under Nebuchadnezzar pressed their assault, news arrived that a substantial Egyptian army had mobilized and was advancing. This development prompted the besieging Babylonians to strategically lift their siege and withdraw from Jerusalem, offering a brief moment of reprieve and false hope to the beleaguered inhabitants of Judah, who had been desperately seeking foreign intervention against their powerful oppressors.

CONTEXT

  • Literary Context: This verse is situated within a critical phase of Jeremiah's prophecy, specifically during the final siege of Jerusalem (c. 588-586 BC). Chapters 34-39 detail the escalating conflict with Babylon, King Zedekiah's wavering leadership, and Jeremiah's unwavering, often unpopular, prophecies of judgment. Immediately preceding this verse, Jeremiah had been imprisoned in the court of the guard, having warned Zedekiah against resisting Babylon and trusting in Egypt, a message underscored by the king's continued consultation with the prophet despite his own resistance to divine counsel, as seen in Jeremiah 37:1-4. Following this temporary withdrawal, Jeremiah reiterates God's message that the Egyptians would return to their land and the Babylonians would resume and complete their conquest, leading to Jerusalem's inevitable destruction, a prophecy clearly articulated in Jeremiah 37:7-10. Thus, Jeremiah 37:5 serves as a brief, dramatic pause in an otherwise relentless narrative of impending doom, highlighting the futility of Judah's reliance on human alliances over divine faithfulness.
  • Historical & Cultural Context: The late 7th and early 6th centuries BC were marked by intense geopolitical struggle between the declining power of Egypt and the rising Neo-Babylonian Empire. Judah, strategically located as a land bridge, often found itself caught between these two giants. King Zedekiah, installed by Nebuchadnezzar as a vassal king, constantly vacillated between loyalty to Babylon and seeking alliances with Egypt, despite Jeremiah's consistent warnings against such policies. Pharaoh Hophra (Apries) ruled Egypt from 589-570 BC and was known for his attempts to reassert Egyptian influence in the Levant, often by supporting rebellious states against Babylon. The movement of his army, as described here, was a significant event, signaling an Egyptian challenge to Babylonian dominance, which temporarily drew the Chaldean forces away from Jerusalem. Culturally, Judah had a long and problematic history of looking to Egypt for help, often against God's explicit commands not to trust in "horses and chariots" but in the Lord, a theme powerfully articulated in Isaiah 31:1.
  • Key Themes: Jeremiah 37:5 contributes to several overarching themes in the book of Jeremiah. Firstly, it underscores the Futility of Human Alliances, demonstrating that reliance on foreign powers like Egypt, rather than on God, offers only fleeting and ultimately deceptive hope. This aligns with Jeremiah's consistent message that Judah's true security lay in obedience to God, not in political maneuvering or military strength, a point emphasized in passages like Jeremiah 2:36-37. Secondly, it highlights Divine Sovereignty over nations; even the movements of powerful armies are ultimately orchestrated or permitted by God to fulfill His purposes, whether in judgment or temporary reprieve. The brief withdrawal of the Chaldeans, though seemingly a human strategic decision, serves God's larger plan, allowing Jeremiah to continue his prophetic ministry and further expose Judah's unbelief. Finally, the verse sets the stage for the theme of Prophetic Vindication, as Jeremiah's subsequent prophecy in Jeremiah 37:7-10 regarding the inevitable return of the Babylonians proves accurate, confirming his divine commission and exposing the false hopes placed in Egypt.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • army (Hebrew, chayil', H2428): This term (H2428) is derived from a root meaning "to be strong" and denotes a "force," whether of men, means, or other resources. It can refer to an army, wealth, virtue, valor, or strength. Here, it specifically refers to Pharaoh's military "force" or "host" that "came forth." The use of chayil emphasizes the formidable and capable nature of the Egyptian military, which was significant enough to cause the Chaldeans to react strategically.
  • come forth (Hebrew, yâtsâʼ', H3318): This primitive root (H3318) means "to go (causatively, bring) out" in a great variety of applications, both literal and figurative. In this context, it describes the active and decisive movement of Pharaoh's army "out of Egypt." It signifies an offensive maneuver, a deliberate deployment of military power intended to intervene in the conflict in Judah. The verb emphasizes the purposeful and impactful action taken by the Egyptian forces.
  • Chaldeans (Hebrew, Kasdîy', H3778): This term (H3778) refers to the inhabitants of Chaldea, specifically the Neo-Babylonians. By this period, "Chaldeans" was synonymous with the dominant power of Babylon, the empire that had conquered much of the ancient Near East and was now besieging Jerusalem. The mention of "Chaldeans" immediately identifies the formidable and relentless enemy against whom Judah was struggling and whose unexpected departure was so eagerly noted by the besieged city.

Verse Breakdown

  • "Then Pharaoh's army was come forth out of Egypt:": This opening clause introduces the immediate catalyst for the events that follow. The mobilization and advance of the Egyptian military, under Pharaoh Hophra, represented a direct challenge to Babylonian hegemony in the region. This action was perceived by Judah as a potential deliverance from the relentless Babylonian siege, igniting a fragile hope for intervention.
  • "and when the Chaldeans that besieged Jerusalem heard tidings of them,": This explains the immediate consequence of the Egyptian advance. The Babylonian forces, who had Jerusalem under a tight and prolonged siege, received intelligence ("heard tidings" or a report) about the approaching Egyptian army. This intelligence prompted a strategic reassessment, highlighting the Babylonians' awareness of external threats and their calculated response to avoid a two-front engagement.
  • "they departed from Jerusalem.": This final clause describes the direct and significant outcome: the Chaldean army lifted its siege and withdrew from Jerusalem. This was not a defeat, but a tactical redeployment to confront the new, more immediate threat posed by the Egyptians. For Jerusalem, it was a moment of unexpected, though ultimately temporary, relief, creating a window of false hope and a brief respite from the relentless pressure of the siege.

Literary Devices

Jeremiah 37:5 employs several literary devices to convey its meaning and impact. The most prominent is Dramatic Pause, as the verse describes a sudden, unexpected halt in the relentless siege of Jerusalem, creating a moment of suspense and anticipation for both the characters in the narrative and the reader. This pause is immediately followed by Irony, as what appears to be a deliverance—the departure of the besieging army—is, in fact, a temporary reprieve that ultimately leads to greater judgment, as Jeremiah later prophesies. The verse also utilizes Contrast between the perceived strength and hope offered by the Egyptian army and the underlying reality of their ultimate weakness and inability to provide lasting salvation for Judah. This sets the stage for the Foreshadowing of Jeremiah's subsequent prophecies, which reveal the true, fleeting nature of this "deliverance" and the inevitable return of the Chaldeans, confirming God's sovereign plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully illustrates the theological principle that human strength and alliances, no matter how formidable they appear, are ultimately insufficient against the sovereign purposes of God. Judah's persistent reliance on Egypt, despite divine warnings, reflects a profound lack of faith in Yahweh as their true deliverer and protector. The temporary nature of the Chaldean withdrawal serves as a stark reminder that true salvation comes not from geopolitical maneuvering or the strength of foreign armies, but from humble submission to God's will. This brief respite was a test, an opportunity for Judah to repent and trust God, but they largely failed to seize it, clinging instead to the illusion of human help, thereby sealing their own fate.

  • Isaiah 31:1: "Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!"
  • Psalm 20:7: "Some trust in chariots, and some in horses: but we will remember the name of the LORD our God."
  • Proverbs 21:30: "There is no wisdom nor understanding nor counsel against the LORD."

REFLECTION AND APPLICATION

Jeremiah 37:5 serves as a profound historical parable for our own lives, urging us to scrutinize the sources of our hope and security. In moments of intense pressure or crisis, it is natural to seek immediate relief, and often, worldly solutions present themselves as appealing alternatives to patient trust in God. This verse cautions us against placing our ultimate reliance on temporary human interventions, political strategies, or financial strength, which, like Pharaoh's army, may offer a brief respite but cannot provide lasting peace or true deliverance. The experience of Judah highlights the danger of false hope—a hope rooted in human capability rather than divine faithfulness. True security and enduring peace are found not in the fleeting strength of worldly alliances or clever schemes, but in a steadfast and obedient trust in the Lord, who sovereignly orchestrates all events to fulfill His perfect plan and whose timing is always perfect.

Questions for Reflection

  • In what areas of my life am I tempted to rely on "Pharaoh's army" (human solutions or worldly resources) rather than trusting fully in God's provision and timing?
  • How do I discern between a genuine answer from God and a temporary reprieve that might lead to false hope and further deviation from His will?
  • What does this verse teach me about the importance of discerning God's will, even when it seems counter-intuitive or difficult, instead of pursuing seemingly easier paths?
  • Considering the ultimate outcome for Jerusalem, how does this passage challenge my understanding of true deliverance and lasting security, compelling me to seek it only in God?

FAQ

Who was the Pharaoh mentioned in Jeremiah 37:5?

Answer: The Pharaoh mentioned in Jeremiah 37:5 was Pharaoh Hophra, also known as Apries, who reigned over Egypt from 589 to 570 BC. He was known for his attempts to reassert Egyptian influence in the Levant, often clashing with the rising Neo-Babylonian Empire. His military intervention was a direct response to Nebuchadnezzar's growing power and the siege of Jerusalem.

Why did the Chaldeans depart from Jerusalem upon hearing of Pharaoh's army?

Answer: The Chaldeans (Babylonians) departed from Jerusalem as a strategic maneuver to confront the approaching Egyptian army. They did not abandon the siege permanently but temporarily lifted it to engage the new threat. It was a tactical decision to avoid being caught between the fortified city of Jerusalem and a large Egyptian force, demonstrating their military pragmatism and focus on the larger geopolitical conflict with Egypt. They fully intended to return to Jerusalem after dealing with the Egyptians, as Jeremiah explicitly prophesied in Jeremiah 37:7-10.

Did the Egyptian army ultimately save Jerusalem?

Answer: No, the Egyptian army did not ultimately save Jerusalem. While their advance caused a temporary withdrawal of the Babylonian forces, this relief was short-lived and ultimately proved to be a false hope. As the prophet Jeremiah foretold, the Egyptian army would retreat, and the Babylonians would return to complete their conquest. Pharaoh Hophra's intervention proved ineffective in the long run, and Jerusalem eventually fell to Nebuchadnezzar's forces, leading to its destruction and the exile of its people, as recorded in Jeremiah 39:1-2.

CHRIST-CENTERED FULFILLMENT

Jeremiah 37:5, with its narrative of a temporary, ultimately futile human intervention, powerfully foreshadows the greater truth of Christ as our ultimate and eternal Deliverer. Just as Judah desperately sought a savior in Pharaoh's army, humanity continually seeks salvation in temporary fixes, worldly powers, and self-effort, only to find them ultimately insufficient. The brief reprieve granted by Pharaoh's army was a false dawn, leading back to inevitable judgment. In stark contrast, Jesus Christ is the true and lasting Deliverer. He is the John 1:29 who takes away the sin of the world, not through military might or political maneuvering, but through His sacrificial death and resurrection. Where human alliances offer fleeting hope, Christ offers eternal salvation and true peace that transcends all earthly circumstances, as He promised in John 14:27. He is the one who conquered sin and death, providing a deliverance that is not temporary but eternal, having obtained "eternal redemption" for us through His own blood, as affirmed in Hebrews 9:12. Thus, Jeremiah 37:5, by illustrating the inadequacy of human saviors, magnifies the absolute sufficiency and enduring power of Christ as the only true hope for humanity.

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Commentary on Jeremiah 37 verses 1–10

Here is, 1. Jeremiah's preaching slighted, Jer 37:1, Jer 37:2. Zedekiah succeeded Coniah, or Jeconiah, and, though he saw in his predecessor the fatal consequences of contemning the word of God, yet he did not take warning, nor give any more regard to it than others had done before him. Neither he, nor his courtiers, nor the people of the land, hearkened unto the words of the Lord, though they already began to be fulfilled. Note, Those have hearts wretchedly hard indeed that see God's judgments on others, and feel them on themselves, and yet will not be humbled and brought to heed what he says. These had proof sufficient that it was the Lord who spoke by Jeremiah the prophet, and yet they would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah sent messengers to him, saying, Pray now unto the Lord our God for us. He did so before (Jer 21:1, Jer 21:2), and one of the messengers, Zephaniah, is the same there and here. Zedekiah is to be commended for his, and it shows that he had some good in him, some sense of his need of God's favour and of his own unworthiness to ask it for himself, and some value for good people and good ministers, who had an interest in Heaven. Note, When we are in distress we ought to desire the prayers of our ministers and Christian friends, for thereby we put an honour upon prayer, and an esteem upon our brethren. Kings themselves should look upon their praying people as the strength of the nation, Zac 12:5, Zac 12:10. And yet this does but help to condemn Zedekiah out of his own mouth. If indeed he looked upon Jeremiah as a prophet, whose prayers might avail much both for him and his people, why did he not then believe him, and hearken to the words of the Lord which he spoke by him? He desired his good prayers, but would not take his good counsel, nor be ruled by him, though he spoke in God's name, and it appears by this that Zedekiah knew he did. Note, It is common for those to desire to be prayed for who will not be advised; but herein they put a cheat upon themselves, for how can we expect that God should hear others speaking to him for us if we will not hear them speaking to us from him and for him? Many who despise prayer when they are in prosperity will be glad of it when they are in adversity. Now give us of your oil. When Zedekiah sent to the prophet to pray for him, he had better have sent for the prophet to pray with him; but he thought that below him: and how can those expect the comforts of religion who will not stoop to the services of it? 3. Jerusalem flattered by the retreat of the Chaldean army from it. Jeremiah was now at liberty (Jer 37:4); he went in and out among the people, might freely speak to them and be spoken to by them. Jerusalem also, for the present, was at liberty, Jer 37:5 Zedekiah, though a tributary to the king of Babylon, had entered into a private league with Pharaoh king of Egypt (Eze 17:15), pursuant to which, when the king of Babylon came to chastise him for his treachery, the king of Egypt, though he came no more in person after that great defeat which Nebuchadnezzar gave him in the reign of Jehoiakim (Kg2 24:7), yet sent some forces to relieve Jerusalem when it was besieged, upon notice of the approach of which the Chaldeans raised the siege, probably not for fear of them but in policy, to fight them at a distance, before any of the Jewish forces could join them. From this they encouraged themselves to hope that Jerusalem was delivered for good and all out of the hands of its enemies and that the storm was quite blown over. Note, Sinners are commonly hardened in their security by the intermissions of judgments and the slow proceedings of them; and those who will not be awakened by the word of God may justly be lulled asleep by the providence of God. 4. Jerusalem threatened with the return of the Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to desire him to pray for them, that the Chaldean army might not return; but Jeremiah sends him word back that the decree had gone forth, and that it was but a folly for them to expect peace, for God had begun a controversy with them, which he would make an end of: Thus saith the Lord, Deceive not yourselves, Jer 37:9. Note, Satan himself, though he is the great deceiver, could not deceive us if we did not deceive ourselves; and thus sinners are their own destroyers by being their own deceivers, of which this is an aggravation that they are so frequently warned of it and cautioned not to deceive themselves, and they have the word of God, the great design of which is to undeceive them. Jeremiah uses no dark metaphors, but tells them plainly, (1.) That the Egyptians shall retreat, and either give back or be forced back, into their own land (Eze 17:17), which was said of old (Isa 30:7), and is here said again, Jer 37:7. The Egyptians shall help in vain; they shall not dare to face the Chaldean army, but shall retire with precipitation. Note, If God help us not, no creature can. As no power can prevail against God, so none can avail without God nor countervail his departures from us. (2.) That the Chaldeans shall return, and shall renew the siege and prosecute it with more vigour than ever: They shall not depart for good and all (Jer 37:9); they shall come again (Jer 37:8); they shall fight against the city. Note, God has the sovereign command of all the hosts of men, even of those that know him not, that own him not, and they are all made to serve his purposes. He directs their marches, their counter-marches, their retreats, their returns, as it pleases him; and furious armies, like stormy winds, in all their motions are fulfilling his word. (3.) That Jerusalem shall certainly be delivered into the hand of the Chaldeans: They shall take it, and burn it with fire, Jer 37:8. The sentence passed upon it shall be executed, and they shall be the executioners. "O but" (say they) "the Chaldeans have withdrawn; they have quitted the enterprise as impracticable." "And though they have," says the prophet, "nay, though you had smitten their army, so that many were slain and all the rest wounded, yet those wounded men should rise up and burn this city," Jer 37:10. This is designed to denote that the doom passed upon Jerusalem is irrevocable, and its destruction inevitable; it must be laid in ruins, and these Chaldeans are the men that must destroy it, and it is now in vain to think of evading the stroke or contending with it. Note, Whatever instruments God has determined to make use of in any service for him, whether or mercy or judgment, they shall accomplish that for which they are designed, whatever incapacity or disability they may lie under or be reduced to. Those by whom God has resolved to save or to destroy, saviours they shall be and destroyers they shall be, yea, though there were all wounded; for as when God has work to do he will not want instruments to do it with, though they may seem far to seek, so when he has chosen his instruments they shall do the work, though they may seem very unlikely to accomplish it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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