TRV
Translation
King James Version
Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.
KJV (with Strong's)
Even men H1397, and women H802, and children H2945, and the king's H4428 daughters H1323, and every person H5315 that Nebuzaradan H5018 the captain H7227 of the guard H2876 had left H3240 with Gedaliah H1436 the son H1121 of Ahikam H296 the son H1121 of Shaphan H8227, and Jeremiah H3414 the prophet H5030, and Baruch H1263 the son H1121 of Neriah H5374.
Complete Jewish Bible
the men, the women, the children, the king's daughters, everyone N'vuzar'adan the commander of the guard had committed to G'dalyahu the son of Achikam, the son of Shafan, and Yirmeyahu the prophet and Barukh the son of Neriyah -
Berean Standard Bible
the men, the women, the children, the king’s daughters, and everyone whom Nebuzaradan captain of the guard had allowed to remain with Gedaliah son of Ahikam, the son of Shaphan, as well as Jeremiah the prophet and Baruch son of Neriah.
American Standard Version
the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan; and Jeremiah the prophet, and Baruch the son of Neriah.
World English Bible Messianic
the men, and the women, and the children, and the king’s daughters, and every person who Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan; and Jeremiah the prophet, and Baruch the son of Neriah;
Geneva Bible (1599)
Euen men and women, and children, and the Kinges daughters, and euery person, that Nebuzar-adan the chiefe steward had left with Gedaliah the sonne of Ahikam, ye sonne of Shaphan, and Ieremiah the Prophet, and Baruch the sonne of Neriah.
Young's Literal Translation
the men, and the women, and the infant, and the daughters of the king, and every person that Nebuzar-Adan, chief of the executioners, had left with Gedaliah son of Ahikam, son of Shaphan, and Jeremiah the prophet, and Baruch son of Neriah,
See also
See on the biblical-era map
In the KJVVerse 20,004 of 31,102
Study This Verse
Commentary on Jeremiah 43 verses 1–7
1 ¶ And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,
2 Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:
3 But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.
4 So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.
5 But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;
6 Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.
7 So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.
What God said to the builders of Babel may be truly said of this people that Jeremiah is now dealing with: Now nothing will be restrained from them which they have imagined to do, Gen 11:6. They have a fancy for Egypt, and to Egypt they will go, whatever God himself says to the contrary. Jeremiah made them hear all he had to say, though he saw them uneasy at it; it was what the Lord their God had sent him to speak to them, and they shall have it all. And now let us see what they have to say to it.
I. They deny it to be a message from God: Johanan, and all the proud men, said to Jeremiah, Thou speakest falsely, Jer 43:2. See here, 1. What was the cause of their disobedience - it was pride; only by that comes contention both with God and man. They were proud men that gave the lie to the prophet. They could not bear the contradiction of their sentiments and the control of their designs, no, not by the divine wisdom, by the divine will itself. Pharaoh said, Who is the Lord, that I should obey him? Exo 5:2. The proud unhumbled heart of man is one of the most daring enemies God has on this side hell. 2. What was the colour for their disobedience. They would not acknowledge it to be the word of God: The Lord hath not sent thee on this errand to us. Either they were not convinced that what was said came from God or (which I rather think) though they were convinced of it they would not own it. The light shone strongly in their face, but they either shut their eyes against it or would not confess that they saw it. Note, The reason why men deny the scriptures to be the word of God is because they are resolved not to conform to scripture-rules, and so an obstinate infidelity is made the sorry subterfuge of a wilful disobedience. If God had spoken to them by an angel, or as he did from Mount Sinai, they would have said that it was a delusion. Had they not consulted Jeremiah as a prophet? Had he not waited to receive instructions from God what to say to them? Had not what he said all the usual marks of prophecy upon it? Was not the prophet himself embarked in the same bottom with them? What interests could he have separate from theirs? Had he not always approved himself an Israelite indeed? And had not God proved him a prophet indeed? Had any of his words ever fallen to the ground? Why, truly, they had some good thoughts of Jeremiah, but they suggest (Jer 43:3), Baruch sets thee on against us. A likely thing, that Baruch should be in a plot to deliver them into the hands of the Chaldeans; and what would he get by that? If Jeremiah and he had been so well affected to the Chaldeans as they would represent them, they would have gone away at first with Nebuzaradan, when he courted them, to Babylon, and not have staid to take their lot with this despised ungrateful remnant. But the best services are no fences against malice and slander. Or, if Baruch had been so ill disposed, could they think Jeremiah would be so influenced by him as to make God's name an authority to patronise so villainous a purpose? Note, Those that are resolved to contradict the great ends of the ministry are industrious to bring a bad name upon it. When men will persist in sin they represent those that would turn them from it as designing men for themselves, nay, as ill-designing men against their neighbours. It is well for persons who are thus misrepresented that their witness is in heaven and their record on high.
II. They determine to go to Egypt notwithstanding. They resolve not to dwell in the land of Judah, as God had ordered them (Jer 43:4), but to go themselves with one consent and to take all that they had under their power along with them to Egypt. Those that came from all the nations whither they had been driven, to dwell in the land of Judah, out of a sincere affection to that land, they would not leave to their liberty, but forced them to go with them into Egypt (Jer 43:5), men, women, and children (Jer 43:6), a long journey into a strange country, an idolatrous country, a country that had never been kind of faithful to Israel; yet thither they would go, though they deserted their own land and threw themselves out of God's protection. It is the folly of men that they know not when they are well off, and often ruin themselves by endeavouring to better themselves; and it is the pride of great men to force those they have under their power to follow them, though ever so much against their duty and interest. These proud men compelled even Jeremiah the prophet and Baruch his scribe to go along with them to Egypt; they carried them away as prisoners, partly to punish them (and a greater punishment they could not inflict upon them than to force them against their consciences; theirs is the worst of tyranny who say to men's souls, even to good men's souls, Bow down, that we may go over), partly to put some reputation upon themselves and their own way. Though the prophets were under a force, they would make the world believe that they were voluntary in going along with them; and who could have blamed them for acting contrary to the word of the Lord if the prophets themselves had acted so? They came to Tahpanhes, a famous city of Egypt (so called from a queen of that name, Kg1 11:19), the same with Hanes (Isa 30:4); it was now the metropolis, for Pharaoh's house was there, Jer 43:9. No place could serve these proud men to settle in but the royal city and near the court, so little mindful were they of Joseph's wisdom, who would have his brethren settle in Goshen. If they had had the spirit of Israelites, they would have chosen rather to dwell in the wilderness of Judah than in the most pompous populous cities of Egypt.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
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.
Copy as
Continue studying Jeremiah 43:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 43:6 meticulously details the diverse group of people who, in direct defiance of God's explicit command delivered through Jeremiah, were forcibly taken to Egypt. This company included men, women, children, the king's daughters, and every individual whom Nebuzaradan, the Babylonian captain of the guard, had previously left under the care of Gedaliah. Poignantly, the prophet Jeremiah himself and his faithful scribe Baruch were among those compelled to join this exodus, marking a tragic culmination of human rebellion against divine instruction and illustrating the pervasive consequences of distrust in God's protective promises.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 43:6 employs several impactful literary devices that enhance its meaning and emotional weight. Enumeration is prominently featured, as the verse meticulously lists the various demographic groups ("men, women, children, king's daughters") and key individuals (Jeremiah, Baruch) who were forced into exile. This detailed listing serves to underscore the comprehensive nature of the disobedience and the widespread impact of the people's choices, emphasizing that no one was exempt from the consequences. There is also a powerful element of Irony present; Jeremiah, the very prophet who delivered God's command not to go to Egypt and warned of the dire consequences, is himself compelled to join the disobedient exodus. This highlights the people's profound stubbornness and the prophet's forced proximity to the unfolding judgment. Furthermore, the verse functions as a form of Tragic Fulfillment, as the very act of fleeing to Egypt, intended by the people for safety and security, is presented as the direct consequence of their rejection of God's protective word, leading them further into peril and judgment rather than escape.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse stands as a stark testament to the consequences of human autonomy and profound distrust in divine providence. The remnant's decision to flee to Egypt, despite God's explicit prohibition delivered through His prophet, reveals a deep theological failure: they prioritized perceived human safety and worldly wisdom over the revealed will of God. This act of disobedience was not merely a practical misstep but a spiritual rebellion, demonstrating a fundamental lack of faith in God's ability to protect them in the very land He had designated for their safety and restoration. Their fear-driven choice to return to Egypt, a place of past bondage and future judgment for Israel, underscores the cyclical nature of sin and the tragic irony of seeking refuge where God has declared judgment. The prophet Jeremiah's forced inclusion among them highlights the painful reality that even God's faithful messengers can be swept into the immediate consequences of others' corporate sin, though their own righteousness remains untainted.
REFLECTION AND APPLICATION
Jeremiah 43:6 offers a sobering lesson on the perils of fear-driven disobedience and the critical importance of trusting God's word above all else. In our own lives, we frequently encounter situations where the path of least resistance, or the one that promises immediate safety, comfort, or perceived advantage, seems most appealing, even if it contradicts what we know to be God's revealed will or principles. This biblical account challenges us to deeply examine the motivations behind our decisions: are we truly seeking God's guidance and trusting His promises, or are we allowing fear, worldly wisdom, self-preservation, or perceived practicalities to dictate our steps? The tragic outcome for the remnant serves as a powerful reminder that true security, lasting peace, and genuine flourishing are found not in geographical location, human strategies, or self-reliant efforts, but in unwavering obedience and complete reliance upon the Lord, even when His path seems counter-intuitive, difficult, or fraught with uncertainty.
Questions for Reflection
FAQ
Why did the remnant go to Egypt despite Jeremiah's clear warning from God?
Answer: The remnant went to Egypt primarily out of intense fear of Babylonian retaliation following the assassination of Gedaliah, the governor appointed by Babylon. Despite Jeremiah's explicit prophetic word from the Lord in Jeremiah 42:10-18 that staying in Judah would ensure their safety and prosperity, while going to Egypt would lead to their demise by sword, famine, and plague, they chose to trust their own fearful judgment. They accused Jeremiah of speaking falsely and stubbornly refused to obey, believing that Egypt offered them a secure refuge from the Babylonians. This decision stemmed from a deep-seated distrust in God's promises and a preference for human reasoning over divine revelation, demonstrating a tragic spiritual blindness.
What happened to this group of people who went to Egypt?
Answer: As prophesied by Jeremiah, the people who went to Egypt did not find the safety they sought. In Jeremiah 44, God declared through Jeremiah that He would bring disaster upon them in Egypt. They would perish by sword and famine, and none would escape or survive, except for a very small remnant. This judgment came not only because of their initial disobedience in fleeing to Egypt but also because they continued to practice widespread idolatry there, worshiping other gods and burning incense to the "queen of heaven," further provoking God's wrath. Their flight to Egypt, intended as an escape from judgment, ultimately led them into a new sphere of divine retribution, confirming God's unwavering word.
CHRIST-CENTERED FULFILLMENT
Jeremiah 43:6, with its depiction of a disobedient remnant seeking false security in Egypt, powerfully foreshadows the ultimate need for a perfect deliverer and a true refuge found only in Christ. The tragic failure of this remnant to trust God's word and remain in the promised land highlights humanity's inherent inability to achieve salvation or security through self-reliance, fear-driven decisions, or worldly strategies. Their journey to Egypt, a land historically associated with spiritual bondage and idolatry for Israel, symbolizes humanity's pervasive tendency to flee from God's presence into spiritual slavery and self-devised solutions. In profound contrast, Jesus Christ is the embodiment of perfect obedience to the Father's will, the one who never deviated from the divine path, even unto death on the cross (Philippians 2:8). He is the true "safe place," the ultimate refuge from sin and judgment, offering genuine and eternal security not bound by geography or human effort, but by faith in Him (Psalm 46:1). The New Testament reveals that true freedom and belonging are found not in fleeing to another land, but in being "in Christ" (2 Corinthians 5:17), where His perfect obedience covers our disobedience, and His atoning sacrifice provides the ultimate escape from the consequences of sin, leading us to the eternal promised land of God's glorious presence and rest (Hebrews 4:9-11).