Jeremiah 46:21

Translation
King James Version
Also her hired men are in the midst of her like fatted bullocks; for they also are turned back, and are fled away together: they did not stand, because the day of their calamity was come upon them, and the time of their visitation.
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KJV (with Strong's)
Also her hired men H7916 are in the midst H7130 of her like fatted H4770 bullocks H5695; for they also are turned back H6437, and are fled away H5127 together H3162: they did not stand H5975, because the day H3117 of their calamity H343 was come H935 upon them, and the time H6256 of their visitation H6486.
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Complete Jewish Bible
Her mercenaries too, that she had with her, were like well-fed calves in a stable; but they too have withdrawn in retreat, they all ran away without standing their ground. For their day of disaster has come over them, the time for them to be punished.
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Berean Standard Bible
Even the mercenaries among her are like fattened calves. They too will turn back; together they will flee, they will not stand their ground, for the day of calamity is coming upon them— the time of their punishment.
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American Standard Version
Also her hired men in the midst of her are like calves of the stall; for they also are turned back, they are fled away together, they did not stand: for the day of their calamity is come upon them, the time of their visitation.
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World English Bible Messianic
Also her hired men in the midst of her are like calves of the stall; for they also are turned back, they are fled away together, they didn’t stand: for the day of their calamity has come on them, the time of their visitation.
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Geneva Bible (1599)
Also her hired men are in the middes of her like fat calues: they are also turned backe and fled away together: they could not stand, because the day of their destruction was come vpon them, and the time of their visitation.
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Young's Literal Translation
Even her hired ones in her midst are as calves of the stall, For even they have turned, They have fled together, they have not stood, For the day of their calamity hath come on them, The time of their inspection.
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See also
2 Kings 7:6Jeremiah 46:5Psalms 37:13Obadiah 1:13Jeremiah 50:27Hosea 9:72 Samuel 10:6
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Prophecy Against the Egyptians and Philistines
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SUMMARY

Jeremiah 46:21 vividly portrays the ignominious defeat of Egypt's mercenary army, likening its well-fed "hired men" to "fatted bullocks" who, despite their apparent strength, turn back and flee in disarray. The verse underscores the futility of human military might and alliances when confronted with the sovereign hand of God, whose appointed "day of their calamity" and "time of their visitation" for judgment cannot be resisted or evaded. It serves as a powerful declaration of divine sovereignty over nations and the certainty of God's righteous reckoning.

CONTEXT

  • Literary Context: Jeremiah 46 initiates a series of prophetic oracles against foreign nations, marking a significant shift in the book's focus from Judah's internal struggles and impending judgment to God's universal dominion over all peoples. This chapter specifically targets Egypt, a powerful regional player that frequently served as a deceptive ally or formidable foe to Judah. Verses 1-12 detail a specific, decisive defeat of Pharaoh Necho II's army by Nebuchadnezzar at Carchemish. Jeremiah 46:21 falls within this prophetic oracle, contributing to the broader picture of Egypt's humiliation and the dismantling of its military might. The preceding verses set the scene of the battle, highlighting Egypt's preparations and boasting, while the subsequent verses continue to describe Egypt's downfall and the ultimate triumph of Babylon, God's chosen instrument of judgment.
  • Historical & Cultural Context: The prophecy in Jeremiah 46 primarily concerns the Battle of Carchemish in 605 BC, a pivotal moment where the rising Babylonian Empire decisively defeated the combined forces of Egypt and the remnants of the Assyrian Empire. Egypt, a dominant power, frequently employed foreign mercenaries, known as "hired men," to supplement its native army. These soldiers, often from various nations, were renowned for their strength and fighting prowess, forming a significant component of Egypt's military strategy. The imagery of "fatted bullocks" would have resonated deeply with an agricultural society, depicting animals that were well-nourished and seemingly robust, prepared for a specific purpose—in this case, battle or sacrifice. The verse's emphasis on their sudden and collective flight highlights the profound shock and demoralization that would sweep through an army accustomed to victory and perceived invincibility, particularly when facing a divinely orchestrated defeat.
  • Key Themes: Jeremiah 46:21 contributes significantly to several overarching themes within the book of Jeremiah and the broader prophetic literature. Firstly, it powerfully illustrates the Futility of Human Strength and Alliances, demonstrating that even a formidable military, bolstered by well-equipped mercenaries, is powerless against God's determined judgment. This aligns with Jeremiah's consistent message that trusting in human power or foreign nations (like Egypt, as seen in Jeremiah 37:7) rather than the Lord leads to ruin. Secondly, the verse underscores the Certainty and Timeliness of Divine Judgment. Phrases like "the day of their calamity was come upon them, and the time of their visitation" emphasize God's sovereign control over history and His precise timing for executing justice upon nations, a theme echoed in prophecies against other nations throughout Jeremiah 46-51. Finally, it highlights the Shame and Disgrace of Defeat, as the once-proud mercenaries are depicted as turning back and fleeing, unable to stand, a stark contrast to their presumed strength and valor.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hired men (Hebrew, sâkîyr', H7916): From the root meaning "to hire," this term (H7916) refers to a man at wages, a mercenary, or a hireling. In the context of ancient warfare, mercenaries were often relied upon for their skill and brute force, but their loyalty was primarily to their paymaster rather than to the nation itself. Their flight in this verse underscores the unreliability of such alliances when true crisis strikes, highlighting their lack of intrinsic commitment to Egypt's cause and their ultimate self-preservation over national defense.
  • Fatted bullocks (Hebrew, marbêq ʻêgel', H4770): This striking metaphor combines H4770 (marbêq), meaning "a stall" or "fattened," and H5695 (ʻêgel), meaning "a (male) calf" or "bullock." The image evokes animals that are well-fed, strong, and perhaps even pampered, suggesting the mercenaries were robust, well-provisioned, and seemingly prepared for battle. However, the underlying implication is that they are like cattle prepared for slaughter, emphasizing their ultimate helplessness and the inevitability of their demise despite their initial appearance of strength.
  • Visitation (Hebrew, pᵉquddâh', H6486): This feminine passive participle (H6486) carries a wide range of meanings, often related to official oversight or reckoning. While it can denote a positive "visitation" (e.g., God's blessing or care), in contexts of judgment, as here, it signifies a divine inspection or intervention to bring about consequences, often punitive. It implies a precise, appointed time when God "calls to account" or "visits" a nation to administer justice, confirming the certainty and divine origin of Egypt's impending doom.

Verse Breakdown

  • "Also her hired men [are] in the midst of her like fatted bullocks;": This clause introduces the Egyptian mercenaries, described as being "in the midst" of Egypt, implying they were a significant, central part of its military strength. The powerful simile "like fatted bullocks" immediately sets up a contrast: these men appear strong, well-nourished, and ready, yet the comparison to animals destined for slaughter foreshadows their ultimate fate and lack of true power.
  • "for they also are turned back, [and] are fled away together:": This explains the immediate consequence of the "fatted bullocks" imagery. Despite their apparent strength, they demonstrate cowardice and disarray. The phrase "turned back" (Hebrew: pânâh) signifies a complete reversal or turning away from the battle, while "fled away" (Hebrew: nûwç) emphasizes their panicked escape. The word "together" (Hebrew: yachad) highlights the collective, uncoordinated flight of the entire mercenary contingent, underscoring the collapse of their military cohesion.
  • "they did not stand,": This short, emphatic clause directly states their failure to resist. It highlights their inability to hold their ground, to endure the assault, or to fulfill their purpose as soldiers. It is a stark declaration of their complete and utter defeat, emphasizing their lack of resolve and the overwhelming nature of the force they faced.
  • "because the day of their calamity was come upon them,": This clause provides the divine reason for their flight and failure. The "day of their calamity" (Hebrew: yôwm ʼêyd) refers to an appointed time of disaster, misfortune, or ruin. This is not a random defeat but a divinely ordained consequence, signifying that their downfall was part of God's sovereign plan and an inescapable judgment.
  • "[and] the time of their visitation.": This concluding phrase reinforces the previous one, emphasizing the precise and pre-determined nature of God's judgment. "Time" (Hebrew: ʻêth) indicates a specific, appointed season, and "visitation" (Hebrew: pᵉquddâh) here carries the strong connotation of a divine reckoning or punishment. It underscores that Egypt's defeat was not merely a military loss but a moment of divine accountability, a time when God intervened to bring about the consequences of their actions and pride.

Literary Devices

Jeremiah 46:21 employs several potent literary devices to convey its message of divine judgment. The most prominent is Simile, specifically the comparison of the "hired men" to "fatted bullocks." This vivid imagery is rich with Irony, as the bullocks, though strong and well-fed, are typically prepared for slaughter, not for battle. This juxtaposition highlights the mercenaries' apparent strength versus their ultimate helplessness and predetermined fate. The phrases "day of their calamity" and "time of their visitation" use Metonymy, where "day" and "time" stand for the entire event of judgment and destruction. Furthermore, the rapid sequence of actions—"turned back, and are fled away together: they did not stand"—creates a sense of Climax and rapid collapse, emphasizing the sudden and complete nature of their defeat. The entire verse functions as a powerful Prophetic Oracle, delivering a divine message of impending doom through symbolic language and stark declarations of divine sovereignty.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 46:21 serves as a profound theological statement on divine sovereignty and the futility of human strength when pitted against God's purposes. It underscores that God is not merely the God of Israel but the sovereign Lord over all nations, capable of raising up and casting down empires according to His will. The defeat of Egypt's formidable mercenary army highlights the vanity of trusting in military might, wealth, or strategic alliances over reliance on the Almighty. This truth resonates throughout Scripture, reminding believers that true security and victory come only from God, who orchestrates history and executes justice with perfect timing. The "day of calamity" and "time of visitation" speak to the certainty of divine judgment, a principle that applies to both nations and individuals who oppose God's righteous standards.

REFLECTION AND APPLICATION

Jeremiah 46:21 offers a timeless and sobering reflection on where we place our trust. Just as ancient Egypt relied on its "hired men" and military might, so too can we be tempted to place our security in worldly resources, personal abilities, financial stability, or powerful connections. This verse challenges us to examine our hearts: are we truly trusting in the sovereign God, or are we, like Egypt, putting our faith in "fatted bullocks" that will ultimately turn and flee when the "day of calamity" arrives? The certainty of God's "visitation"—whether for blessing or judgment—calls us to live lives of humble dependence and obedience. It reminds us that our only true refuge and strength is found in the Lord, whose plans cannot be thwarted and whose justice is inevitable. This passage encourages us to re-evaluate our priorities, shifting our reliance from the temporal and unreliable to the eternal and unchanging God, who alone can truly deliver and sustain us through every challenge.

Questions for Reflection

  • What "fatted bullocks" (i.e., sources of false security or pride) might I be relying on in my own life instead of God?
  • How does the concept of an appointed "day of calamity" or "time of visitation" shape my understanding of God's justice and sovereignty?
  • In what areas of my life am I tempted to "flee" or "not stand" when faced with challenges, rather than trusting God's strength?
  • How can I cultivate a deeper, more consistent reliance on God in my daily life, moving away from dependence on worldly assurances?

FAQ

What is the significance of calling the mercenaries "fatted bullocks"?

Answer: The imagery of "fatted bullocks" is highly significant because it carries a double meaning. On one hand, it suggests that these mercenaries were strong, well-fed, and robust, implying they were formidable warriors, perhaps even pampered or overconfident. On the other hand, bullocks, especially "fatted" ones, were typically prepared for slaughter or sacrifice. This creates a powerful irony: seemingly strong and ready for battle, these soldiers are implicitly destined for destruction. It highlights the futility of their strength against God's judgment, as they are like animals prepared for their inevitable end, unable to resist. This metaphor underscores their ultimate helplessness and the certainty of their defeat, despite their initial appearance of might.

Was Egypt's army entirely composed of mercenaries?

Answer: No, Egypt's army was not entirely composed of mercenaries, but foreign "hired men" formed a significant and often crucial component of their military forces, especially during the Late Period. Ancient Egyptian armies typically consisted of native Egyptian soldiers alongside a substantial number of foreign auxiliaries and mercenaries recruited from various regions, including Libyans, Nubians, and Greeks. These mercenaries were valued for their distinct fighting styles and often formed elite units. Jeremiah 46:21 specifically highlights their presence and subsequent failure, emphasizing that even the addition of these formidable foreign fighters could not prevent God's ordained judgment upon Egypt, as seen in the defeat at Carchemish.

CHRIST-CENTERED FULFILLMENT

Jeremiah 46:21, while a prophecy of judgment against Egypt, finds its ultimate Christ-centered fulfillment in the triumph of God's kingdom over all earthly powers and the establishment of true, eternal security in Jesus Christ. The "fatted bullocks" who fail to stand against God's appointed "day of calamity" foreshadow the futility of any human strength, wisdom, or alliance that opposes God's divine will. In contrast, Christ is the one who truly "stood" against the forces of sin and death, not fleeing but willingly laying down His life on the cross. His victory at Calvary was the ultimate "visitation" of God's justice and mercy, where He bore the "calamity" of humanity's sin, becoming the Lamb of God who takes away the sin of the world. Unlike the unreliable mercenaries, Christ's loyalty to His Father's mission was unwavering, and His sacrifice secured an eternal victory that no earthly power can undo (Colossians 2:15). Therefore, our security is not in "hired men" or worldly might, but in the resurrected Christ, who reigns supreme and offers refuge to all who trust in Him, for He is the Rock of our salvation. The judgment against Egypt points to the universal truth that every knee will one day bow to the King of Kings, Jesus Christ (Philippians 2:10-11).

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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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