Jeremiah 46:16

Translation
King James Version
He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.
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KJV (with Strong's)
He made many H7235 to fall H3782, yea, one H376 fell H5307 upon another H7453: and they said H559, Arise H6965, and let us go again H7725 to our own people H5971, and to the land H776 of our nativity H4138, from H6440 the oppressing H3238 sword H2719.
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Complete Jewish Bible
He caused many to trip; yes, they fell all over each other.'" Then they said, "Let's get up, let's return to our own people, back to the land where we were born, away from the sword that destroys."
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Berean Standard Bible
They continue to stumble; indeed, they have fallen over one another. They say, ‘Get up! Let us return to our people and to the land of our birth, away from the sword of the oppressor.’
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American Standard Version
He made many to stumble, yea, they fell one upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword.
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World English Bible Messianic
He made many to stumble, yes, they fell one on another: and they said, Arise, and let us go again to our own people, and to the land of our birth, from the oppressing sword.
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Geneva Bible (1599)
Hee made many to fall, and one fell vpon another: and they saide, Arise, let vs goe againe to our owne people, and to the land of our natiuitie from the sworde of the violent.
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Young's Literal Translation
He hath multiplied the stumbling, Yea one hath fallen upon his neighbour, And they say: Rise, and we turn back to our people, And unto the land of our birth, Because of the oppressing sword.
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See also
Leviticus 26:36Leviticus 26:37Jeremiah 51:9Jeremiah 46:21Jeremiah 50:16Jeremiah 46:6
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Prophecy Against the Egyptians and Philistines
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In the KJVVerse 20,062 of 31,102

Study This Verse

SUMMARY

Jeremiah 46:16 vividly portrays the catastrophic and demoralizing defeat of the Egyptian army at the hands of the Babylonians, a direct fulfillment of God's prophetic judgment. The verse paints a chaotic scene of panic and disarray, where soldiers are so overwhelmed they trip over one another in desperate flight. Their collective cry to abandon the battlefield and flee back to their homeland underscores the profound terror and decisive nature of their defeat, powerfully illustrating the sovereign hand of God orchestrating the rise and fall of nations.

CONTEXT

  • Literary Context: Jeremiah 46:16 is situated within a pivotal section of Jeremiah's prophecies against foreign nations, specifically an oracle directed at Egypt (chapters 46-51). This chapter, in particular, details the impending and decisive defeat of Pharaoh Neco II's army by Nebuchadnezzar of Babylon. The verses immediately preceding this one (Jeremiah 46:3-12) describe the initial preparations and boasts of the Egyptian army, only to swiftly pivot to their inevitable rout and flight, setting the stage for the chaotic scene described in verse 16. The subsequent verses (Jeremiah 46:17-26) continue to elaborate on Egypt's humiliation and the extent of Babylon's victory, reinforcing the theme of divine judgment against a proud and defiant nation, culminating in God's declaration of judgment against Egypt and its gods in Jeremiah 46:25. This entire section serves as a powerful demonstration of Yahweh's universal sovereignty over all earthly powers.
  • Historical & Cultural Context: The historical backdrop for this prophecy is the momentous Battle of Carchemish in 605 BC, a watershed event where the ascendant Babylonian Empire, under the leadership of Nebuchadnezzar, delivered a crushing blow to the Egyptian forces. This battle marked the definitive end of Egyptian dominance in the Near East and ushered in the era of Babylonian supremacy. Egypt, a long-standing regional power, had historically relied on its formidable military might and strategic alliances. Culturally, military defeat in the ancient world was often interpreted as a sign of a nation's god(s) being weaker than the conquering god(s). Jeremiah's prophecy radically subverts this notion by declaring that Yahweh, the God of Israel, is the ultimate orchestrator of this defeat, using Babylon as His instrument. This demonstrates His absolute supremacy over all nations and their deities, asserting His unique position as the sovereign Lord of history.
  • Key Themes: This verse contributes significantly to several overarching themes prevalent throughout the book of Jeremiah and the broader prophetic literature. It powerfully illustrates Divine Judgment, showcasing God's active involvement in bringing about the downfall of a proud nation that had opposed His purposes and His people. The scene of soldiers falling over each other vividly underscores the theme of Chaos and Disintegration, highlighting the complete collapse of military order, discipline, and morale in the face of overwhelming divine wrath. The desperate plea to return home speaks to the universal human desire for Safety and Refuge when confronted with existential threat and insurmountable defeat. Furthermore, the "oppressing sword" symbolizes God's use of Instruments of Wrath, demonstrating that even powerful empires like Babylon are mere tools in His sovereign hand to execute His divine will and prophetic word, a concept powerfully echoed in Isaiah 10:5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fall (Hebrew, kâshal', H3782): From a primitive root meaning "to totter or waver (through weakness of the legs, especially the ankle); by implication, to falter, stumble, faint or fall." In this context, it vividly describes the physical collapse and disarray of the Egyptian soldiers. This is not merely being struck down by an enemy blow, but rather losing their footing and stability in a panicked, uncontrolled retreat, emphasizing their utter loss of control, military cohesion, and dignity.
  • oppressing (Hebrew, yânâh', H3238): A primitive root meaning "to rage or be violent; by implication, to suppress, to maltreat." This term describes the nature of the sword—not just as a physical weapon, but as an instrument of overwhelming violence, tyranny, and severe distress. It conveys the relentless, crushing pressure exerted by the Babylonian forces, which was so severe that it caused the Egyptians to break ranks and flee in terror, signifying a profound experience of being overwhelmed and victimized.
  • sword (Hebrew, chereb', H2719): From a root meaning "drought"; also "a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement." Here, "sword" serves as a powerful metonym for the entire attacking Babylonian army and its devastating power. The emphasis is on its "destructive effect," which aligns perfectly with the "oppressing" nature described by yânâh, signifying a force that brings desolation, rout, and utter defeat. It represents the instrument of divine judgment.

Verse Breakdown

  • "He made many to fall, yea, one fell upon another": This phrase powerfully depicts the immediate and devastating impact of the Babylonian assault and the ensuing chaos within the Egyptian ranks. The "He" implicitly refers to God, the ultimate orchestrator of this defeat, demonstrating His sovereign control over the outcomes of battles and the destinies of nations. "Many to fall" suggests widespread casualties and a complete breakdown of military formation, while "one fell upon another" paints a chaotic picture of soldiers tripping over their comrades in a desperate, disorganized flight, highlighting the complete loss of discipline, morale, and any semblance of military order.
  • "and they said, Arise, and let us go again to our own people, and to the land of our nativity": This clause reveals the utter despair, surrender, and primal instinct for survival among the Egyptian soldiers. Their collective cry is not to regroup, counter-attack, or fight back, but to abandon the battle entirely and flee back to the perceived safety and familiarity of their homeland. "Land of our nativity" emphasizes a profound longing for the security, comfort, and belonging of home, a primal human instinct in the face of overwhelming terror, humiliation, and decisive defeat.
  • "from the oppressing sword": This final phrase identifies the immediate and overwhelming cause of their panic and flight. The "oppressing sword" represents the relentless, violent, and utterly overwhelming force of the Babylonian army. It is not merely a weapon, but a potent symbol of the crushing, tyrannical power that has completely demoralized, routed, and broken the once-proud Egyptian forces, driving them to abandon their military objectives and seek only escape.

Literary Devices

Jeremiah 46:16 employs several potent literary devices to convey the depth and totality of the Egyptian defeat. Imagery is vividly used to paint a chaotic and desperate picture, particularly in the phrase "one fell upon another," which evokes a visceral scene of soldiers stumbling over their comrades in disarray and panic. The phrase "oppressing sword" also creates a strong visual and emotional image of relentless, suffocating violence and overwhelming force. Hyperbole or Exaggeration might be perceived in the description of "many to fall" and the complete breakdown of order, emphasizing the overwhelming scale of the rout and the utter demoralization rather than a literal, precise count. The verse also features Direct Speech or Dialogue, as the desperate cry of the soldiers is quoted verbatim ("Arise, and let us go again to our own people, and to the land of our nativity"), giving an immediate, raw, and authentic insight into their fear, despair, and longing for escape. Finally, Metonymy is powerfully present, where "the oppressing sword" stands in for the entire Babylonian army and its devastating power, making the weapon a potent symbol of the conquering force itself and the instrument of God's judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 46:16 profoundly illustrates God's absolute sovereignty over human history and the destinies of nations. The decisive defeat of Egypt, a formidable world power, is not attributed to mere military strategy or human strength but to God's active hand in "making many to fall." This underscores the foundational biblical truth that no earthly kingdom, no matter how mighty, proud, or self-sufficient, can ultimately stand against the divine will. God raises up and casts down nations according to His righteous purposes, often using one nation as an instrument of judgment against another. This passage serves as a powerful reminder that all earthly power is ultimately subservient to the King of Kings, who orchestrates world events to fulfill His overarching plan for humanity and His covenant people, demonstrating His unchallengeable authority over all creation.

REFLECTION AND APPLICATION

Jeremiah 46:16 offers profound and timeless truths for contemporary reflection and application. In a world often characterized by political upheaval, military conflicts, and the cyclical rise and fall of global powers, this verse serves as a potent reminder that God remains on His throne, eternally sovereign over all. It challenges us to look beyond the immediate chaos, human machinations, and apparent randomness of world events to discern the divine hand at work, orchestrating history according to His purposes. For individuals, this passage encourages a posture of deep trust and unwavering reliance on God, rather than placing ultimate hope or security in fallible earthly institutions, transient political leaders, or even military might, all of which are inherently temporary and limited. It also serves as a sobering reminder that nations, like individuals, are ultimately accountable to God for their actions, their pride, and their opposition to His will. We are therefore called to pray diligently for our leaders and nations, seeking righteousness, justice, and peace, knowing that true security and flourishing for any society ultimately come from aligning with God's divine will and purposes.

Questions for Reflection

  • How does the absolute sovereignty of God over nations, as powerfully depicted in this verse, impact your view of current global events and geopolitical tensions?
  • In what specific areas of your life might you be tempted to place your ultimate trust in human strength, worldly systems, or temporary institutions rather than in God's unchanging sovereign control?
  • What does the desperate cry of the Egyptian soldiers to return to their "land of our nativity" reveal about the universal human condition in the face of overwhelming fear, defeat, and the longing for security?
  • How might understanding God's righteous judgment on proud nations, as seen here, shape and deepen your prayers for your own country, its leaders, and its alignment with divine principles?

FAQ

What was the "oppressing sword" mentioned in Jeremiah 46:16?

Answer: The "oppressing sword" refers to the formidable and overwhelming military force of the Babylonian army, led by Nebuchadnezzar. This phrase is a vivid metonymy for the instrument of God's judgment against Egypt. The Babylonians were the rising superpower of their era, renowned for their military prowess, ruthless efficiency, and the terror they instilled in their enemies, which led to their decisive victory over Egypt at the Battle of Carchemish. The "oppressing" nature of the sword emphasizes the crushing, relentless pressure and violence they inflicted.

Does this verse imply that God directly causes people to fall in battle?

Answer: While the KJV states, "He made many to fall," the primary intent of the Hebrew (H3782, kâshal) and the prophetic context is to emphasize God's ultimate sovereignty and His orchestration of events, rather than a literal, direct physical act of tripping individual soldiers. God is depicted as the one who permits, directs, and uses nations and their armies as instruments to fulfill His prophetic word and execute His divine judgment. The chaos, disarray, and ultimate defeat of the Egyptian army were part of God's overarching plan, demonstrating His absolute control over the rise and fall of empires, a profound theological theme consistent with passages like Daniel 2:21, which states that God "changes times and seasons; he deposes kings and raises up others."

CHRIST-CENTERED FULFILLMENT

While Jeremiah 46:16 speaks of God's temporal judgment on a pagan nation through an earthly empire, it ultimately points to the greater victory and ultimate sovereignty of God realized in Jesus Christ. The "oppressing sword" of Babylon, a tool of divine wrath against a proud nation, foreshadows the far more profound spiritual oppression of sin and death that held all humanity captive. Just as the Egyptian soldiers longed to return to the "land of our nativity" for safety and refuge from a terrifying enemy, humanity, alienated from God by sin, yearns for true refuge, peace, and restoration to its original, intended home in God's presence. This deepest longing is perfectly fulfilled in Jesus Christ, who, as the Lamb of God, bore the full weight of God's righteous judgment against sin on the cross, thereby disarming the spiritual "oppressing sword" of condemnation and the power of death. Through His victorious death and resurrection, Christ conquered sin, death, and the powers of darkness, offering a true "return" to our spiritual "nativity" in God's family, a new creation in Him (2 Corinthians 5:17). He is the ultimate refuge, the one who delivers us from the oppression of spiritual enemies, and the pioneer who leads us to our eternal home in the heavenly country (Hebrews 11:16).

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Commentary on Jeremiah 46 verses 13–28

I. II. Main points1. 2. Sub-points

In these verses we have,

I. Confusion and terror spoken to Egypt. The accomplishment of the prediction in the former part of the chapter disabled the Egyptians from making any attempts upon other nations; for what could they do when their army was routed? But still they remained strong at home, and none of their neighbours durst make any attempts upon them. Though the kings of Egypt came no more out of their land (Kg2 24:7), yet they kept safe and easy in their land; and what would they desire more than peaceably to enjoy their own? One would think all men should be content to do this, and not covet to invade their neighbours. But the measure of Egypt's iniquity is full, and now they shall not long enjoy their own; those that encroached on others shall not be themselves encroached on. The scope of the prophecy here is to show how the king of Babylon should shortly come and smite the land of Egypt, and bring the war into their own bosoms which they had formerly carried into his borders, Jer 46:13. This was fulfilled by the same hand with the former, even Nebuchadnezzar's, but many years after, twenty at least, and probably the prediction of it was long after the former prediction, and perhaps much about the same time with that other prediction of the same event which we had Jer 43:10.

1.Here is the alarm of war sounded in Egypt, to their great amazement (Jer 46:14), notice given to the country that the enemy is approaching, the sword is devouring round about in the neighbouring countries, and therefore it is time for the Egyptians to put themselves in a posture of defence, to prepare for war, that they may give the enemy a warm reception. This must be proclaimed in all parts of Egypt, particularly in Migdol, Noph, and Tahpanhes, because in these places especially the Jewish refugees, or fugitives rather, had planted themselves, in contempt of God's command (Jer 44:1), and let them hear what a sorry shelter Egypt is likely to be to them.

2.The retreat hereupon of the forces of other nations which the Egyptians had in their pay is here foretold. Some considerable number of those troops, it is probable, were posted upon the frontiers to guard them, where they were beaten off by the invaders and put to flights. Then were the valiant men swept away (Jer 46:15) as with a sweeping rain (it is the word that is used Pro 28:3); they can none of them stand their ground, because the Lord drives them from their respective posts; he drives them by his terrors; he drives them by enabling the Chaldeans to drive them. It is not possible that those should fix whom the wrath of God chases. He it was (Jer 46:16) that made many to fall, yea, when their day shall come to fall, the enemy needs not throw them down, they shall fall one upon another, every man shall be a stumbling-block to his fellow, to his follower; nay, if God please, they shall be made to fall upon one another, they shall be made to fall upon one another, every man's sword shall be against his fellow. Her hired men, the troops Egypt has in he service, are indeed in the midst of her like fatted bullocks, lusty men, able bodied and high spirited, who were likely for action and promised to make their part good against the enemy; but they are turned back; their hearts failed them, and, instead of fighting, they have fled away together. How could they withstand their fate when the day of their calamity had come, the day in which God will visit them in wrath? Some think they are compared to fatted bullocks for their luxury; they had wantoned in pleasures, so that they were very unfit for hardships, and therefore turned back and could not stand. In this consternation, (1.) They all made homeward towards their own country (Jer 46:16): They said, "Arise, and let us go again to our own people, where we may be safe from the oppressing sword of the Chaldeans, that bears down all before it." In times of exigence little confidence is to be put in mercenary troops, that fight purely for pay, and have no interest in theirs whom they fight for. (2.) They exclaimed vehemently against Pharaoh, to whose cowardice or bad management, it is probably, their defeat was owing. When he posted them there upon the borders of his country it is probably that he told them he would within such a time come himself with a gallant army of his own subjects to support them; but he failed them, and, when the enemy advanced, they found they had none to back them, so that they were perfectly abandoned to the fury of the invaders. No marvel then that they quitted their post and deserted the service, crying out, Pharaoh king of Egypt is but a noise (Jer 46:17); he can hector, and talk big of the mighty things he would do, but that is all; he brings nothing to pass. All his promises to those in alliance with him, or that are employed for him, vanish into smoke. He brings not the succours he engaged to bring, or not till it is too late: He has passed the time appointed; he did not keep his word, nor keep his day, and therefore they bid him farewell, they will never serve under him any more. Note, Those that make most noise in any business are frequently but a noise. Great talkers are little doers.

3.The formidable power of the Chaldean army is here described as bearing down all before it. The King of kings, whose name is the Lord of hosts, and before whom the mightiest kings on earth, though gods to us, are but as grasshoppers, he hath said it, he hath sworn it, As I live, saith this king, as Tabor overtops the mountains and Carmel overlooks the sea, so shall the king of Babylon overpower all the force of Egypt, such a command shall he have, such a sway shall he bear, Jer 46:18. He and his army shall come against Egypt with axes, as hewers of wood (Jer 46:22), and the Egyptians shall be no more able to resist them than the tree is to resist the man that comes with an axe to cut it down; so that Egypt shall be felled as a forest is by the hewers of wood, which (if there by many of them, and those well provided with instruments for the purpose) will be done in a little time. Egypt is very populous, full of towns and cities, like a forest, the trees of which cannot be searched or numbered, and very rich, full of hidden treasures, many of which will escape the searching eye of the Chaldean soldiers; but they shall make a great spoil in the country, for they are more than the locusts, that come in vast swarms and overrun a country, devouring every green thing (Joe 1:6, Joe 1:7), so shall the Chaldeans do, for they are innumerable. Note, The Lord of hosts hath numberless hosts at his command.

4.The desolation of Egypt hereby is foretold, and the waste that should be made of that rich country. Egypt is now like a very fair heifer, or calf (Jer 46:20), fat and shining, and not accustomed to the yoke of subjection, wanton as a heifer that is well fed, and very sportful. Some think here is an allusion to Apis, the bull or calf which the Egyptians worshipped, from whom the children of Israel learned to worship the golden calf. Egypt is as fair as a goddess, and adores herself, but destruction comes; cutting up comes (so some read it); it comes out of the north; thence the Chaldean soldiers shall come, as so many butchers or sacrificers, to kill and cut up this fair heifer. (1.) The Egyptians shall be brought down, shall be tamed, and their tune changed: The daughters of Egypt shall be confounded (Jer 46:24), shall be filled with astonishment. Their voice shall go like a serpent, that is, it shall be very low and submissive; they shall not low like a fair heifer, that makes a great noise, but hiss out of their holes like serpents. They shall not dare to make loud complaints of the cruelty of the conquerors, but vent their griefs in silent murmurs. They shall not now, as they used to do, answer roughly, but, with the poor, use entreaties and beg for their lives. (2.) They shall be carried away prisoners into their enemy's land (Jer 46:19): "O thou daughter! dwelling securely and delicately in Egypt, that fruitful pleasant country, do not think this will last always, but furnish thyself to go into captivity; instead of rich clothes, which will but tempt the enemy to strip thee, get plain and warm clothes; instead of fine shoes, provide strong ones; and inure thyself to hardship, that thou mayest bear it the better." Note, It concerns us, among all our preparations, to prepare for trouble. We provide for the entertainment of our friends, let us not neglect to provide for the entertainment of our enemies, nor among all our furniture omit furniture for captivity. The Egyptians must prepare to flee; for their cities shall be evacuated. Noph particularly shall be desolate, without an inhabitant, so general shall the slaughter and the captivity be. There are some penalties which, we say, the king and the multitude are exempted from, but here even these are obnoxious: The multitude of No shall be punished: it is called populous No, Nah 3:8. Though hand join in hand, yet they shall not escape; nor can any think to go off in the crowd. Be they ever so many, they shall find God will be too many for them. Their kings and all their petty princes shall fall; and their gods too (Jer 43:12, Jer 43:13), their idols and their great men. Those which they call their tutelar deities shall be no protection to them. Pharaoh shall be brought down, and all those that trust in him (Jer 46:25), particularly the Jews that came to sojourn in his country, trusting in him rather than in God. All these shall be delivered into the hands of the northern nations (Jer 46:24), into the hand not only of Nebuchadnezzar that mighty potentate, but into the hands of his servants, according to the curse on Ham's posterity, of which the Egyptians were, that they should be the servants of servants. These seek their lives, and into their hands they shall be delivered.

5.An intimation is given that in process of time Egypt shall recover itself again (Jer 46:26): Afterwards it shall be inhabited, shall be peopled again, whereas by this destruction it was almost dispeopled. Ezekiel foretels that this should be at the end of forty years, Eze 29:13. See what changes the nations of the earth are subject to, how they are emptied and increased again; and let not nations that prosper be secure, nor those that for the present are in thraldom despair.

II. Comfort and peace are here spoken to the Israel of God, Jer 46:27, Jer 46:28. Some understand it of those whom the king of Egypt had carried into captivity with Jehoahaz, but we read not of any that were carried away captives with him; it may therefore rather refer to the captives in Babylon, whom God had mercy in store for, or, more generally, to all the people of God, designed for their encouragement in the most difficult times, when the judgments of God are abroad among the nations. We had these words of comfort before, Jer 30:10, Jer 30:11. 1. Let the wicked of the earth tremble, they have cause for it; but fear not thou, O my servant Jacob! and be not dismayed, O Israel! and again, Fear thou not, O Jacob! God would not have his people to be a timorous people. 2. The wicked of the earth shall be put away like dross, not be looked after any more; but God's people, in order to their being saved, shall be found out and gathered though they be far off, shall be redeemed though they be held fast in captivity, and shall return. 3. The wicked is like the troubled sea when it cannot rest; they flee when none pursues. But Jacob, being at home in God, shall be at rest and at ease, and none shall make him afraid; for what time he is afraid he has a God to trust to. 4. The wicked God beholds afar off; but, wherever thou art, O Jacob! I am with thee, a very present help. 5. A full end shall be made of the nations that oppressed God's Israel, as Egypt and Babylon; but mercy shall be kept in store for the Israel of God: they shall be corrected, but not cast off; the correction shall be in measure, in respect of degree and continuance. Nations have their periods; the Jewish nation itself has come to an end as a nation; but the gospel church, God's spiritual Israel, still continues, and will to the end of time; in that this promise is to have its full accomplishment, that, though God correct it, he will never make a full end of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–28. 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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