Jeremiah 44:1

Translation
King James Version
¶ The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,
Ask
KJV (with Strong's)
The word H1697 that came to Jeremiah H3414 concerning all the Jews H3064 which dwell H3427 in the land H776 of Egypt H4714, which dwell H3427 at Migdol H4024, and at Tahpanhes H8471, and at Noph H5297, and in the country H776 of Pathros H6624, saying H559,
Ask
Complete Jewish Bible
This word came to Yirmeyahu concerning all the people from Y'hudah living in the land of Egypt - in Migdol, Tachpanches, Nof and the land of Patros:
Ask
Berean Standard Bible
This is the word that came to Jeremiah concerning all the Jews living in the land of Egypt—in Migdol, Tahpanhes, and Memphis—and in the land of Pathros:
Ask
American Standard Version
The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Memphis, and in the country of Pathros, saying,
Ask
World English Bible Messianic
The word that came to Jeremiah concerning all the Jews who lived in the land of Egypt, who lived at Migdol, and at Tahpanhes, and at Memphis, and in the country of Pathros, saying,
Ask
Geneva Bible (1599)
The worde that came to Ieremiah concerning all the Iewes, which dwell in the lande of Egypt, and remained at Migdol and at Tahpanhes, and at Noph, and in the coutry of Pathros, saying,
Ask
Young's Literal Translation
The word that hath been unto Jeremiah concerning all the Jews who are dwelling in the land of Egypt--who are dwelling in Migdol, and in Tahpanhes, and in Noph, and in the land of Pathros--saying,
Ask
See also
Jeremiah 46:14Exodus 14:2Isaiah 11:11Isaiah 19:13Ezekiel 30:18Jeremiah 46:19Jeremiah 2:16
See on the biblical-era map
Israelite Refugees in Egypt
Israelite Refugees in Egypt View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 20,012 of 31,102

Study This Verse

SUMMARY

Jeremiah 44:1 serves as a pivotal introductory verse, setting the stage for God's final, severe prophetic message delivered through Jeremiah to the Jewish remnant who had defiantly settled in various regions of Egypt. Despite explicit divine warnings against seeking refuge in Egypt after Jerusalem's fall, these exiles dispersed across key Egyptian locations—Migdol, Tahpanhes, Noph, and Pathros—thereby establishing the broad and disobedient audience for God's pronouncements of judgment and the dire consequences of their persistent idolatry and rejection of His authoritative word.

CONTEXT

  • Literary Context: This verse immediately follows the dramatic events of Jeremiah 43, where the Jewish remnant, led by Johanan, explicitly disobeys God's command delivered through Jeremiah not to go to Egypt. Despite Jeremiah's clear warnings and the divine promise of protection if they remained in Judah, they chose to flee to Egypt, forcibly taking Jeremiah and Baruch with them. Jeremiah 44:1 thus marks the beginning of the final major prophetic oracle in the book, specifically addressed to this disobedient community in their chosen place of refuge. It signals a crucial shift from pleas and warnings to a declaration of impending judgment upon those who had deliberately rejected God's counsel and sought security in a foreign, idolatrous land, underscoring the gravity of their rebellion.

  • Historical & Cultural Context: The historical backdrop is the immediate aftermath of the Babylonian destruction of Jerusalem in 586 BC and the subsequent assassination of Gedaliah, the Babylonian-appointed governor. Fearing Babylonian reprisal, a significant portion of the remaining Jewish population, against Jeremiah's explicit prophetic word in Jeremiah 42:19-22, fled to Egypt. This move was a profound act of defiance against Yahweh, who had consistently forbidden reliance on Egypt as an ally or refuge (Isaiah 30:1-7). Culturally, Egypt was infamous for its pervasive idolatry and polytheism, which posed a significant spiritual threat to the monotheistic Israelites. The specific cities mentioned—Migdol (a northern border fortress), Tahpanhes (a significant city in the Nile Delta where Jeremiah was taken, as seen in Jeremiah 43:7), Noph (ancient Memphis, a major religious and political center), and Pathros (Upper Egypt, further south)—indicate that the Jewish diaspora was widespread, covering the entire habitable length of the Nile Valley, demonstrating the extensive nature of their rebellion and the broad scope of God's message.

  • Key Themes: Jeremiah 44:1 introduces several profound themes that resonate throughout the book and beyond. Firstly, it underscores the Divine Authority and Persistence of the Word, emphasizing that even when His people are in rebellion and scattered, God's word actively pursues them, demonstrating His unwavering sovereignty and persistent engagement. This echoes the very beginning of Jeremiah's ministry, where God's word "came to" him (Jeremiah 1:2). Secondly, the verse highlights the Consequences of Disobedience, setting the stage for the severe judgments God will pronounce upon those who deliberately reject His commands and seek security outside His will. Their flight to Egypt, a place explicitly forbidden by God, represents a profound act of spiritual rebellion. Finally, it subtly introduces the theme of God's Omnipresence and Unwavering Concern, showing that His reach extends beyond geographical boundaries, even to those who have actively distanced themselves from Him, as He continues to address His covenant people despite their apostasy and idolatry.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Word (Hebrew, dâbâr, H1697): This term (H1697) is far more expansive than a mere utterance; it encompasses a matter, an affair, a decree, a report, or a divine pronouncement. In this context, "The word that came to Jeremiah" signifies a comprehensive, authoritative message from God, not just a casual statement. It carries the weight of divine will and judgment, indicating that the ensuing prophecy is a definitive and binding communication from Yahweh concerning the fate of the Jewish exiles.
  • Jews (Hebrew, Yᵉhûwdîy, H3064): This term (H3064), meaning "Judaite" or "descendant of Judah," specifically identifies the audience as those from the southern kingdom of Judah, God's covenant people. Despite their rebellion and geographical dispersion, God still identifies them by their covenant identity, underscoring His ongoing, albeit disciplinary, relationship with them. It highlights that this message is directed to those who, by birth and heritage, were uniquely called to bear His name, even as they strayed.
  • Dwell (Hebrew, yâshab, H3427): Derived from a primitive root (H3427) meaning "to sit down," this word implies more than just temporary residence; it suggests settling, abiding, establishing oneself, or making a permanent home. The repetition of "which dwell" emphasizes the deliberate and settled nature of the Jews' presence in Egypt. They were not merely passing through or seeking temporary refuge, but actively choosing to establish their lives in a land God had forbidden them to inhabit, thereby deepening their act of disobedience.

Verse Breakdown

  • "¶ The word that came to Jeremiah": This opening phrase immediately establishes the divine origin and authoritative nature of the message. It is not Jeremiah's personal opinion or political analysis, but a direct, undeniable revelation from Yahweh, emphasizing the prophetic authority vested in Jeremiah as God's chosen messenger.
  • "concerning all the Jews which dwell in the land of Egypt": This clause defines the broad and specific audience of the prophecy. "All the Jews" indicates that the message is comprehensive, addressing the entire remnant community, not just a specific faction. Their location "in the land of Egypt" highlights their disobedient choice to seek refuge there, setting the stage for the specific judgments related to that decision and their subsequent idolatry.
  • "which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros": This detailed enumeration of specific Egyptian locations underscores the widespread dispersion and integration of the Jewish exiles. From Migdol in the far north, Tahpanhes in the Delta, Noph (Memphis) in Middle Egypt, to Pathros (Upper Egypt) in the south, the verse paints a comprehensive picture of a community thoroughly settled across the entire nation, emphasizing the pervasive nature of their rebellion and the comprehensive scope of God's judgment.
  • "saying,": This simple yet crucial word indicates that the following verses will contain the direct content of the divine message delivered through Jeremiah, serving as the formal introduction to the prophetic oracle itself.

Literary Devices

Jeremiah 44:1 effectively employs several literary devices to convey its message and set the tone for the ensuing prophecy. The most prominent is Apostrophe, as God, through His prophet, directly addresses a geographically distant and disobedient audience. This direct address underscores God's persistent engagement with His people, even when they have strayed far from His will and presence. Enumeration is also key, with the explicit listing of four distinct Egyptian locations (Migdol, Tahpanhes, Noph, Pathros). This detailed catalog serves to emphasize the widespread nature of the Jewish diaspora in Egypt and the comprehensive scope of God's concern and impending judgment, leaving no segment of the community unaddressed. Furthermore, the Repetition of "which dwell" highlights the deliberate and settled nature of the Jews' presence in Egypt, underscoring their willful disobedience in establishing themselves in a forbidden land. Finally, the verse acts as a form of Foreshadowing, introducing the context for the severe pronouncements of judgment that will follow in the rest of the chapter, hinting at the dire consequences of their persistent idolatry and rejection of divine counsel.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 44:1 profoundly illustrates God's unwavering sovereignty and His active pursuit of His covenant people, even in their rebellion. It underscores the theological truth that God's word is not confined by geographical boundaries or human disobedience; it actively seeks out those who have strayed to deliver both warning and judgment. This verse sets the stage for a powerful demonstration of the consequences of rejecting divine authority and seeking security in worldly alliances and idolatry, rather than in the Lord. It highlights the pervasive danger of syncretism, as the Jews in Egypt were prone to adopting Egyptian religious practices, which ultimately led to their downfall and God's severe judgment.

  • Jeremiah 1:2: Establishes the consistent theme that the word of the Lord "came to" Jeremiah throughout his ministry, affirming the divine authority and origin of all his prophecies.
  • Jeremiah 42:19: Provides the immediate and crucial context, revealing that the Jews' decision to "dwell in the land of Egypt" was in direct and deliberate defiance of God's explicit command through Jeremiah.
  • Jeremiah 46:1: While Jeremiah 44 focuses on the Jews in Egypt, Jeremiah 46 contains a broader prophecy against Egypt itself, demonstrating God's sovereign control over nations and His capacity to judge the very land in which His people sought refuge.

REFLECTION AND APPLICATION

Jeremiah 44:1 serves as a potent reminder that God's word is not limited by our circumstances, our choices, or our geographical location. Even when we make decisions that lead us away from His perfect will, God continues to speak, offering warnings, guidance, and truth. This verse challenges us to honestly examine where we might be "dwelling" outside of God's intended path, seeking comfort or security in places or practices that contradict His revealed will. It compels us to consider whether we are truly listening to God's voice, especially when it challenges our comfort zones, our preferred courses of action, or our deeply ingrained habits. The persistent pursuit of God's word, even to a rebellious remnant in a foreign land, underscores His enduring love and desire for His people to return to Him, highlighting the critical importance of obedience as the pathway to blessing and protection. True security is found not in human strategies or foreign alliances, but in faithful reliance on the Lord and His commands.

Questions for Reflection

  • In what areas of my life am I prone to seeking security or comfort outside of God's explicit guidance, much like the Jews who fled to Egypt?
  • How do I typically respond when God's word, whether through Scripture, prayer, or godly counsel, challenges my preconceived plans or desires?
  • Do I truly believe that God's presence and His authoritative word extend to me, no matter where I am or what difficulties I face?
  • What are the "Migdols," "Tahpanheses," "Nophs," or "Pathroses" in my life—places or situations where I might be settling in disobedience rather than trusting God's provision and direction?

FAQ

Why did the Jews go to Egypt despite God's warnings?

Answer: After the destruction of Jerusalem by Babylon in 586 BC and the subsequent assassination of Gedaliah, the Babylonian-appointed governor, the remaining Jewish population feared further Babylonian reprisal. Despite explicit warnings from God delivered through Jeremiah not to go to Egypt, promising them protection if they remained in Judah (Jeremiah 42:19-22), they chose to flee to Egypt. Their motivation was primarily to seek safety, sustenance, and perhaps an alliance against Babylon, demonstrating a fundamental distrust in God's promises and a reliance on human wisdom and worldly power over divine command.

What was the significance of the specific cities mentioned in Jeremiah 44:1?

Answer: The mention of Migdol, Tahpanhes, Noph (Memphis), and Pathros is highly significant as it indicates the widespread dispersion of the Jewish exiles throughout Egypt. Migdol was likely a border fortress in the northeast, Tahpanhes a key city in the Nile Delta where Jeremiah himself was taken (Jeremiah 43:7), Noph was the ancient capital of Memphis, a major religious and political center, and Pathros referred to Upper Egypt, the southern region along the Nile. This comprehensive listing shows that the Jewish communities were not confined to one area but were scattered across the entire habitable length of Egypt, demonstrating the extensive nature of their disobedience and the broad scope of God's message and impending judgment.

CHRIST-CENTERED FULFILLMENT

Jeremiah 44:1, while detailing the tragic consequences of Israel's disobedience, ultimately points to the greater faithfulness and redemptive work of Jesus Christ. The "word that came to Jeremiah" foreshadows the ultimate "Word" who became flesh, Jesus Christ (John 1:14), through whom God's final and complete revelation is given. Unlike the disobedient Jews who sought refuge in Egypt against God's command, Jesus, as a child, temporarily sojourned in Egypt in fulfillment of prophecy, only to be called out of it by God's perfect will (Matthew 2:13-15). This highlights His perfect obedience where Israel failed. The scattered "Jews who dwell in the land of Egypt" represent humanity's universal tendency to seek security in the world's false refuges and idolatrous systems, rather than in God. Christ, however, is the true and ultimate refuge, the one in whom all who "dwell" find true safety, rest, and eternal life (Psalm 91:1). His mission was to gather the scattered children of God, both Jew and Gentile, into one flock (John 11:52), offering a new and living way back to the Father, far superior to any earthly "land" or "country" of supposed security. In Christ, God's word of judgment for disobedience is met with His word of grace and salvation for all who believe, fulfilling the deepest longings of the human heart for a secure dwelling place in God Himself.

Copy as

Commentary on Jeremiah 44 verses 1–14

The Jews in Egypt were now dispersed into various parts of the country, into Migdol, and Noph, and other places, and Jeremiah was sent on an errand from God to them, which he delivered either when he had the most of them together in Pathros (Jer 44:15) or going about from place to place preaching to this purport. He delivered this message in the name of the Lord of hosts, the God of Israel, and in it,

I. God puts them in mind of the desolations of Judah and Jerusalem, which, though the captives by the rivers of Babylon were daily mindful of (Psa 137:1), the fugitives in the cities of Egypt seem to have forgotten and needed to be put in mind of, though, one would have thought, they had not been so long out of sight as to become out of mind (Jer 44:2): You have seen what a deplorable condition Judah and Jerusalem are brought into; now will you consider whence those desolations came? From the wrath of God; it was his fury and his anger that kindled the fire which made Jerusalem and the cities of Judah waste and desolate (Jer 44:6); whoever were the instruments of the destruction, they were but instruments: it was a destruction from the Almighty.

II. He puts them in mind of the sins that brought those desolations upon Judah and Jerusalem. It was for their wickedness. It was this that provoked God to anger, and especially their idolatry, their serving other gods (Jer 44:3) and giving that honour to counterfeit deities, the creatures of their own fancy and the work of their own hands, which should have been given to the true God only. They forsook the God who was known among them, and whose name was great, for gods that they knew not, upstart deities, whose original was obscure and not worth taking notice of: "Neither they nor you, nor your fathers, could give any rational account why the God of Israel was exchanged for such impostors." They knew not that they were gods; nay, they could not but know that they were no gods.

III. He puts them in mind of the frequent and fair warnings he had given them by his word not to serve other gods, the contempt of which warnings was a great aggravation of their idolatry, Jer 44:4. The prophets were sent with a great deal of care to call to them, saying, Oh! do not this abominable thing that I hate. It becomes us to speak of sin with the utmost dread and detestation as an abominable thing; it is certainly so, for it is that which God hates, and we are sure that hid judgment is according to truth. Call it grievous, call it odious, that we may by all means possible put ourselves and others out of love with it. It becomes us to give warning of the danger of sin, and the fatal consequences of it, with all seriousness and earnestness: "Oh! do not do it. If you love God, do not, for it is provoking to him; if you love your own souls do not, for it is destructive to them." Let conscience do this for us in an hour of temptation, when we are ready to yield. O take heed! do not this abominable thing which the Lord hates; for, if God hates it, though shouldst hate it. But did they regard what God said to them? No: "They hearkened not, nor inclined their ear (Jer 44:5); they still persisted in their idolatries; and you see what came of it, therefore God's anger was poured out upon them, as at this day. Now this was intended for warning to you, who have not only heard the judgments of God's mouth, as they did, but have likewise seen the judgments of his hand, by which you should be startled and awakened, for they were inflicted in terrorem, that others might hear and fear and do no more as they did, lest they should fare as they fared."

IV. He reproves them for, and upbraids them with, their continued idolatries, now that they had come into Egypt (Jer 44:8): You burn incense to other gods in the land of Egypt. Therefore God forbade them to go into Egypt, because he knew it would be a snare to them. Those whom God sent into the land of the Chaldeans, though that was an idolatrous country, were there, by the power of God's grace, weaned from idolatry; but those who went against God's mind into the land of the Egyptians were there, by the power of their own corruptions, more wedded than ever to their idolatries; for, when we thrust ourselves without cause or call into places of temptation, it is just with God to leave us to ourselves. In doing this, 1. They did a great deal of injury to themselves and their families: "You commit this great evil against your souls (Jer 44:7), you wrong them, you deceive them with that which is false, you destroy them, for it will be fatal to them." Note, In sinning against God we sin against our own souls. "It is the ready way to cut yourselves off from all comfort and hope (Jer 44:8), to cut off your name and honour; so that you will, both by your sin and by your misery, become a curse and a reproach among all nations. It will become a proverb, As wretched as a Jew. It is the ready way to cut off from you all your relations, all that you shave have joy of and have your families built up in, man and woman, child and suckling, so that Judah shall be a land lost for want of heirs." 2. They filled up the measure of the iniquity of their fathers, and, as if that had been too little for them, added to it (Jer 44:9): "Have you forgotten the wickedness of those who are gone before you, that you are not humbled for it as you ought to be, and afraid of the consequences of it?" Have you forgotten the punishments of your fathers? so some read it. "Do you not know how dear their idolatry cost them? And yet dare you continue in that vain conversation received by tradition from you fathers, though you received the curse with it?" He reminds them of the sins and punishments of the kings of Judah, who, great as they were, escaped not the judgments of God for their idolatry; yea, and they should have taken warning by the wickedness of their wives, who had seduced them to idolatry. In the original it is, And of his wives, which, Dr. Lightfoot thinks, tacitly reflects upon Solomon's wives, particularly his Egyptian wives, to whom the idolatry of the kings of Judah owed its original. "Have you forgotten this, and what came of it, that you dare venture upon the same wicked courses?" See Neh 13:18, Neh 13:26. "Nay, to come to your own times, Have you forgotten your own wickedness and the wickedness of your wives, when you lived in prosperity in Jerusalem, and what ruin it brought upon you? But, alas! to what purpose do I speak to them?" (says God to the prophet, Jer 44:10) "they are not humbled unto this day, by all the humbling providences that they have been under. They have not feared, nor walked in my law." Note, Those that walk not in the law of God do thereby show that they are destitute of the fear of God.

V. He threatens their utter ruin for their persisting in their idolatry now that they were in Egypt. Judgment is given against them, as before (Jer 42:22), that they shall perish in Egypt; the decree has gone forth, and shall not be called back. They set their faces to go into the land of Egypt (Jer 44:12), were resolute in their purpose against God, and now God is resolute in his purpose against them: I will set my face to cut off all Judah, Jer 44:11. Those that think not only to affront, but to confront, God Almighty, will find themselves outfaced; for the face of the Lord is against those that do evil, Psa 34:16. It is here threatened concerning these idolatrous Jews in Egypt, 1. That they shall all be consumed, without exception; no degree nor order among them shall escape: They shall fall, from the least to the greatest (Jer 44:12), high and low, rich and poor. 2. That they shall be consumed by the very same judgments which God made use of for the punishment of Jerusalem, the sword, famine, and pestilence, Jer 44:12, Jer 44:13. They shall not be wasted by natural deaths, as Israel in the wilderness, but by these sore judgments, which, by flying into Egypt, they thought to get out of the reach of. 3. That none (except a very few that will narrowly escape) shall ever return to the land of Judah again, Jer 44:14. They thought, being nearer, that they stood fairer for a return to their own land than those that were carried to Babylon; yet those shall return, and these shall not; for the way in which God has promised us any comfort is much surer than that in which we have projected it for ourselves. Observe, Those that are fretful and discontented will be uneasy and fond of change wherever they are. The Israelites, when they were in the land of Judah, desired to go into Egypt (Jer 42:22), but when they were in Egypt they desired to return to the land of Judah again; they lifted up their soul to it (so it is in the margin), which denotes an earnest desire. But, because they would not dwell there when God commanded it, they shall not dwell they were they desire it. If we walk contrary to God, he will walk contrary to us. How can those expect to be well off who would not know when they were so, though God himself told them?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
Copy as
John ChrysostomAD 407
DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:4.4
What was the reason for this? It was because the Jews were so arrogant and obstinate. They immediately forgot what God had done for them; they ascribed his kindness to demons and reckoned that his blessings had come from them. Even when the sea was divided for them, as they went forth from Egypt, and while other wonderful things were happening to them, they forgot the God who was performing these miracles and attributed them to others who were not gods. For they said to Aaron, “Make for us gods who will be our leaders.” And they said to Jeremiah, “We will not listen to what you say in the name of the Lord. Rather, we will continue doing what we had proposed: we will burn incense to the queen of heaven and pour out libations to her, as we and our ancestors, our kings and princes have done. Then we had enough food to eat and we were well off; we suffered no misfortune. But since we stopped burning incense to the queen of heaven and pouring out libations to her, we are in need of everything and are being destroyed by the sword and by hunger.” The inspired prophets, then, foretold what would happen to the Jews so that they would ascribe none of the events to idols but would believe that both punishments and blessings always come from God: the punishment came for their sins and the blessings because of God’s love and kindness.
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 44:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.