TRV
Translation
King James Version
And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach.
KJV (with Strong's)
And I will take H3947 the remnant H7611 of Judah H3063, that have set H7760 their faces H6440 to go H935 into the land H776 of Egypt H4714 to sojourn H1481 there, and they shall all be consumed H8552, and fall H5307 in the land H776 of Egypt H4714; they shall even be consumed H8552 by the sword H2719 and by the famine H7458: they shall die H4191, from the least H6996 even unto the greatest H1419, by the sword H2719 and by the famine H7458: and they shall be an execration H423, and an astonishment H8047, and a curse H7045, and a reproach H2781.
Complete Jewish Bible
I will take the remnant of Y'hudah, who determined to go to Egypt and live there as aliens, and they will all perish - in the land of Egypt they will fall and perish by sword and famine. They will die, from the least to the greatest, by sword and famine; and they will become an object of condemnation, astonishment, cursing and reproach.
Berean Standard Bible
And I will take away the remnant of Judah who have resolved to go to the land of Egypt to reside there; they will meet their end. They will all fall by the sword or be consumed by famine. From the least to the greatest, they will die by sword or famine; and they will become an object of cursing and horror, of vilification and reproach.
American Standard Version
And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed; in the land of Egypt shall they fall; they shall be consumed by the sword and by the famine; they shall die, from the least even unto the greatest, by the sword and by the famine; and they shall be an execration, and an astonishment, and a curse, and a reproach.
World English Bible Messianic
I will take the remnant of Judah, that have set their faces to go into the land of Egypt to live there, and they shall all be consumed; in the land of Egypt shall they fall; they shall be consumed by the sword and by the famine; they shall die, from the least even to the greatest, by the sword and by the famine; and they shall be an object of horror, an astonishment, and a curse, and a reproach.
Geneva Bible (1599)
And I will take the remnant of Iudah, that haue set their faces to goe into the lande of Egypt there to dwell, and they shall all bee consumed and fall in the lande of Egypt: they shall euen bee consumed by the sworde and by the famine: they shall die from the least vnto the most, by the sworde, and by the famine, and they shall be a detestation and an astonishment and a curse and a reproche.
Young's Literal Translation
and I have taken the remnant of Judah, who have set their faces to enter the land of Egypt to sojourn there, and they have all been consumed in the land of Egypt; they fall by sword, by famine they are consumed, from the least even unto the greatest, by sword and by famine they die, and they have been for an execration, for an astonishment, and for a reviling, and for a reproach.
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Commentary on Jeremiah 44 verses 1–14
1 ¶ 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,
2 Thus saith the LORD of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein,
3 Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers.
4 Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate.
5 But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
6 Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day.
7 Therefore now thus saith the LORD, the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain;
8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth?
9 Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem?
10 They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
11 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah.
12 And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach.
13 For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence:
14 So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.
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.
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SUMMARY
Jeremiah 44:12 delivers a severe and comprehensive divine judgment against the remnant of Judah who, in defiant rejection of God's explicit command through the prophet Jeremiah, had determined to seek refuge in Egypt after the Babylonian destruction of Jerusalem. This verse unequivocally declares that all who fled to Egypt would face utter consumption by sword and famine, perishing without exception from the least to the greatest, ultimately becoming a public spectacle of execration, astonishment, a curse, and a reproach, thereby illustrating the dire and inescapable consequences of willful disobedience to the Lord.
CONTEXT
Literary Context: Jeremiah 44:12 is situated within the concluding chapters of the book of Jeremiah, specifically addressing the Jewish remnant who remained in Judah following the catastrophic Babylonian destruction of Jerusalem in 586 BC and the subsequent assassination of Gedaliah, the Babylonian-appointed governor. The preceding chapters, Jeremiah 42 and Jeremiah 43, meticulously detail the people's initial request for Jeremiah to inquire of the Lord concerning their future. They solemnly promised absolute obedience to God's word, yet despite God's explicit command not to go to Egypt—promising destruction if they did and protection if they remained—they defiantly chose to flee there, compelling Jeremiah to accompany them. Jeremiah 44 then records Jeremiah's prophetic message delivered to them in Egypt, reiterating God's judgment for their persistent idolatry and profound disobedience, with verse 12 serving as a stark, uncompromising declaration of their impending doom.
Historical & Cultural Context: After the devastating fall of Jerusalem and the forced exile of many to Babylon, a small, vulnerable remnant of Judah was left in the land. The assassination of Gedaliah by Ishmael plunged them into a state of fear, particularly concerning potential Babylonian reprisals. Culturally, Egypt held a complex historical significance for Israel: it was a place of refuge in times of famine (as seen with Joseph's family) and a land from which God delivered His people (the Exodus). However, it also represented a constant source of temptation towards idolatry and reliance on human military power rather than divine providence. For this remnant, seeking asylum in Egypt was not merely a pragmatic choice but a profound spiritual transgression, signifying a return to a place of spiritual bondage and a rejection of God's covenant faithfulness. Furthermore, forming alliances with Egypt was a common geopolitical strategy in the ancient Near East, frequently condemned by prophets like Isaiah, who warned against such reliance in passages like Isaiah 30:1-7. Their decision to go to Egypt was thus a deep act of spiritual rebellion, symbolizing a rejection of Yahweh's sovereignty and a regression into the very idolatry and distrust that had led to Jerusalem's destruction.
Key Themes: This verse powerfully encapsulates several critical themes pervasive throughout the book of Jeremiah and the broader prophetic literature. Firstly, it underscores Divine Judgment on Disobedience, vividly demonstrating God's unwavering resolve to punish those who willfully and obstinately reject His explicit commands. The remnant's flight to Egypt, despite the clear warnings articulated in Jeremiah 42:15-18, directly invites this severe retribution. Secondly, it highlights the Futility of Human Schemes and Worldly Alliances when they stand in direct contradiction to God's revealed will. The remnant sought perceived safety and security in Egypt, yet God declares that this very refuge would become their place of utter destruction. Their chosen path to security leads directly to their "consumption by the sword and by the famine," a stark and ironic reversal of their expectations. Finally, the verse conveys the theme of Comprehensive Destruction and Public Disgrace, signifying not only physical annihilation but also a profound spiritual and social ignominy. They would become "an execration, and an astonishment, and a curse, and a reproach," serving as a terrifying public example of the consequences of covenant infidelity, echoing the severe curses for disobedience detailed in Deuteronomy 28:15-68.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 44:12 is masterfully crafted, employing several potent literary devices to convey its message of impending and inescapable judgment. Repetition is prominently featured with the word "consumed" and the phrase "by the sword and by the famine," both reiterated to underscore the certainty, totality, and specific means of their destruction. This repetition creates a profound sense of dread and inevitability, hammering home the inescapable nature of their doom. The phrase "from the least even unto the greatest" functions as a striking Merism, a figure of speech in which two contrasting parts represent a complete whole, thereby highlighting the comprehensive and universal nature of the judgment, ensuring that absolutely no one would be spared. The concluding list of "an execration, and an astonishment, and a curse, and a reproach" operates as a powerful Climax or Gradation, building in intensity to describe the utter disgrace, profound ignominy, and public humiliation that would befall the disobedient remnant. This progression from a solemn curse to a public spectacle of shame underscores the extreme severity of their spiritual and social downfall. Furthermore, the entire passage is imbued with Divine Pronouncement, as God Himself declares, "I will take," emphasizing His absolute sovereignty, active involvement, and unwavering resolve in executing this righteous judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 44:12 stands as a stark and enduring testament to God's unwavering justice and the severe, inescapable consequences of willful, persistent disobedience to His revealed will. It profoundly underscores the theological truth that God's warnings are not idle threats but rather authentic expressions of His righteous character, His covenant faithfulness, and His commitment to uphold His divine word. The remnant's decision to defiantly flee to Egypt, driven by fear and a misplaced reliance on human strength and worldly alliances rather than humble submission to divine command, exemplifies a profound lack of faith and a direct rejection of God's absolute sovereignty. This deliberate act of rebellion transformed them into a terrifying object lesson, demonstrating the utter futility and danger of seeking refuge or security outside of God's divinely prescribed path. Their tragic fate serves as a powerful and timeless reminder that true security, flourishing, and blessing are found exclusively in humble, unwavering submission to the Lord, not in self-devised schemes or alliances that contradict His explicit commands.
REFLECTION AND APPLICATION
Jeremiah 44:12 offers a profoundly sobering and timeless lesson for believers today, challenging us to deeply examine the posture of our hearts and the true object of our trust in relation to God's authoritative word. In moments of fear, uncertainty, or perceived danger, our natural human inclination might be to devise our own solutions, seek worldly security, or rely on human wisdom and strategies, much like the remnant who defiantly fled to Egypt. However, this verse powerfully reminds us that true safety, genuine flourishing, and ultimate peace are found not in our own strategic maneuvers, however clever they may seem, but in absolute, unwavering obedience to God's revealed will, even when His path appears counter-intuitive, difficult, or even dangerous from a human perspective. It calls us to cultivate a radical trust in His sovereignty, His provision, and His protective hand above all else, recognizing that defiance leads inevitably to spiritual and often tangible "consumption," while humble obedience leads to abundant life and enduring purpose. We are urged to prioritize God's commands above all perceived immediate needs or fears, to seek His face earnestly, and to steadfastly resist the pervasive temptation to compromise His truth for the sake of temporary or perceived security. Learning from Judah's tragic error, we are called to cultivate a deep-seated, unshakable conviction that God's way is always the best way, leading to ultimate peace, true security, and eternal purpose.
Questions for Reflection
FAQ
Why was going to Egypt so wrong for the remnant of Judah?
Answer: Going to Egypt was fundamentally wrong because it represented a direct, deliberate, and defiant act of disobedience to God's explicit command. Through the prophet Jeremiah, the Lord had clearly warned them not to go, promising destruction if they did and divine protection if they remained in the land (Jeremiah 42:15-18). Their decision stemmed from a profound lack of faith, as they preferred to trust in human alliances and a pagan nation's perceived strength over the sovereign power and protective hand of Yahweh. Furthermore, Egypt was historically associated with idolatry and a return to physical and spiritual bondage, making their flight there a symbolic rejection of their covenant relationship with God and a deep spiritual regression.
What does "consumed, from the least even unto the greatest" signify?
Answer: This phrase is a powerful literary device known as a merism, where two contrasting parts represent a comprehensive whole. "From the least even unto the greatest" (referencing H6996 qâṭân and H1419 gâdôwl as used in Jeremiah 44:12) means that absolutely no one would be spared from the impending judgment. It signifies a comprehensive and total destruction, affecting every single individual regardless of their age, social status, wealth, or perceived importance. Whether young or old, poor or rich, commoner or leader, all who went to Egypt would face the same dire fate of death by sword and famine.
What is the significance of the remnant becoming "an execration, and an astonishment, and a curse, and a reproach"?
Answer: This quartet of terms describes the profound public disgrace, ignominy, and spiritual condemnation that would befall the disobedient remnant, as declared in Jeremiah 44:12. To be an "execration" (H423 ʼâlâh) meant they would become an object of solemn imprecation or a public curse invoked by others. "Astonishment" (H8047 shammâh) indicates that their fate would shock, horrify, and utterly bewilder observers, serving as a terrifying example. To be a "curse" (H7045 qᵉlâlâh) meant they would be an object of vilification and utter contempt, and a "reproach" (H2781 cherpâh) signified deep shame, disgrace, and public humiliation. Collectively, these terms mean that their destruction would not be private but would become a public, visible, and undeniable demonstration of God's righteous judgment against those who defiantly rebelled against Him, serving as a solemn and chilling warning to all.
CHRIST-CENTERED FULFILLMENT
Jeremiah 44:12, with its stark pronouncement of judgment for willful disobedience and the utter futility of seeking refuge in worldly powers, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The remnant of Judah sought safety in Egypt, a place that ironically became their destruction, symbolizing humanity's desperate and ultimately futile attempts to find security, peace, and deliverance apart from God's divine will. In profound contrast, Christ is the ultimate and true refuge, the one in whom all who place their trust find eternal safety, spiritual security, and complete deliverance from the judgment of sin. The "curse" and "execration" pronounced upon the disobedient in Jeremiah 44:12 powerfully foreshadow the profound theological truth that Christ Himself "became a curse for us" (Galatians 3:13), bearing the full, righteous weight of God's wrath against human sin on the cross. Through His perfect, unblemished obedience—where the remnant of Judah so tragically failed—Jesus fulfilled all righteousness, offering a path to abundant life where human rebellion inevitably led to death. He is the true "Lamb of God who takes away the sin of the world" (John 1:29), absorbing the "sword and famine" of divine judgment so that all who believe in Him might not perish but have everlasting life (John 3:16). Thus, the severe judgment in Jeremiah 44:12 profoundly highlights humanity's desperate need for a Savior, a need fully and perfectly met in Christ, who provides the ultimate, unfailing, and eternal sanctuary from the devastating consequences of human rebellion.