This is the word that the LORD spoke to Jeremiah the prophet about the coming of Nebuchadnezzar king of Babylon to strike the land of Egypt
This is the word
The phrase "This is the word" signifies a divine message or revelation. In Hebrew, the term for "word" is "dabar," which often implies not just a spoken word but an active, powerful declaration from God. This underscores the authority and certainty of the prophecy. The "word" of the Lord is not merely informative but transformative, carrying the weight of divine will and purpose.

that the LORD spoke
The use of "the LORD" here is significant, as it translates the Hebrew "YHWH," the covenant name of God. This emphasizes the personal and relational aspect of God with His people. The phrase "spoke" indicates direct communication from God, highlighting the prophetic nature of Jeremiah's message. It is a reminder of God's sovereignty and His active involvement in the affairs of nations.

to Jeremiah the prophet
Jeremiah, known as the "weeping prophet," was chosen by God to deliver messages of judgment and hope. The title "the prophet" affirms his role as a spokesperson for God, tasked with conveying divine truths to the people. Jeremiah's life and ministry were marked by obedience and perseverance amidst opposition, serving as a model of faithfulness.

about the coming of Nebuchadnezzar king of Babylon
Nebuchadnezzar, a historical figure, was the powerful ruler of Babylon, known for his military conquests and the expansion of the Babylonian Empire. His "coming" signifies impending judgment and serves as a fulfillment of God's warnings through Jeremiah. This historical context underscores the accuracy of biblical prophecy and God's control over world events.

to strike the land of Egypt
The phrase "to strike" indicates an act of divine judgment executed through human agency. Egypt, often a symbol of worldly power and opposition to God's people, is here depicted as the recipient of God's retributive justice. This serves as a reminder of the futility of relying on earthly powers instead of trusting in the Lord. The historical context of Egypt's political alliances and its eventual downfall illustrates the transient nature of human strength compared to God's eternal sovereignty.

(13) The word that the Lord spake . . .--The opening words clearly point to this as a distinct prophecy from the preceding, pointing to subsequent events, and it was probably delivered much later, possibly in connexion with Jeremiah 43:10, and placed where it is as belonging to the series of predictions which had Egypt as their subject.

Verse 13. - The word, etc. This verse is the heading of a new prophecy, which, however, for the reason already mentioned (see introduction to this chapter), is not to be regarded as entirely independent of the preceding prophecy, but rather as a supplement (just as Isaiah 18, though not in strict sequence to Isaiah 17:12-14, is yet a supplement to it). The heading does not expressly state when the prophecy was written, but from the mention of Nebuchadnezzar, both in the heading and in the prophecy itself, we may assume a date subsequent to the battle of Carchemish, for the earlier prophecies contain no reference to that redoubtable name. An important question now arises - When did Nebuchadnezzar invade and conquer Egypt? and what would be the consequences of admitting that a Babylonian subjugation of that country is historically not proven? There can be no doubt that Jeremiah did hold out such a prospect; for he not only says so here, but also in Jeremiah 43:8-13 and Jeremiah 44:30. In the latter prophecy it is not Necho, but Hophra, in whose reign the blow is to fall. But no monumental evidence has as yet been found [see, however, postscript to this note] of anything approaching to an invasion of Egypt by Nebuchadnezzar; nor do the accounts of Herodotus (2:159, etc.) at all supply the deficiency (on this, however, see further at end of note). It is true that Josephus quotes passages from Berosus, the Babylonian historian, to the effect that Nabopolassar had set a Chaldean governor over Egypt, but that this governor had revolted, and that Nabopolassar's son, Nebuchadnezzar, crushed the rebellion and incorporated Egypt into his empire. But these events happened, according to the quotation from Berosus, partly before, partly immediately after, the death of Nabopolassar, and was consequently earlier than the prophecy in this chapter. Another fact of importance must be mentioned in this connection, viz. that Ezekiel repeats the announcement of the Babylonian conquest of Egypt, of which he speaks as if it were to happen at the close of the thirteen years of Nebuchadnezzar's siege of Tyre (Ezekiel 29:17-21). Thus there is a gradual increase in the definiteness of the announcement. Looking at our chapter by itself, we might suppose that the conquest was to take place soon after the decisive battle at Carchemish. After the murder of Gedaliah, when Jeremiah had removed to Egypt, we find him foretelling the sore punishment of Egypt in greater detail, and the name of Hophra (instead of Necho) is introduced as that of the deposed king. Finally, Ezekiel (as we have seen) specifies a definite time. Now, it is true that our knowledge of this period is somewhat incomplete. We have not the direct historical proof that could be wished as to the result of Nebuchadnezzar's siege of Tyre, though it would be fastidious to scruple at the evidence which satisfied so cool a judgment as that of George Grote. The great historian denies, however, that Tyre at this time suffered such a terrific desolation as is suggested by a literal interpretation of Ezekiel 26, and continues in these remarkable terms: "Still less can it be believed that that king conquered Egypt and Libya, as Megasthenes, and even Berosus so far as Egypt is concerned, would have us believe - the argument of Latchet, 'Ad Herodot.,' 2:168, is anything but satisfactory. The defeat of the Egyptian king at Carchemish, and the stripping him of his foreign possessions in Judaea and Syria, have been exaggerated into a conquest of Egypt itself" ('Hist. of Greece,' vol. 3. p. 445, note 1). Supposing Mr. Grote's view of the facts of the siege of Tyre to be correct, it is clear that the prophet's reproduction of the Divine revelation made to him was defective; that it presents traces of a stronger human element than we are accustomed to admit. Tyre had to suffer a fall; but the fall was not as yet to be so complete a one as Ezekiel, reasoning upon his revelation, supposed. It is equally possible that Jeremiah and Ezekiel, reasoning upon the revelation of the inevitable fall of Egypt, mistook the time when, in its fulness, the Divine judg. ment was to take place. The case may, perhaps, turn out to be analogous to that of an apparently but not really unfulfilled prophecy in Isaiah 43:3. A literal interpretation of that passage would give the conquest of Egypt to Cyrus; as a matter of fact, we know that it was Cambyses, and not Cyrus, who fulfilled the prophecy. It would not be surprising if we should have to admit that it was Cambyses, and not any earlier monarch, who fulfilled the prophecy of Jeremiah. Certain great principles of God's moral government had to be affirmed; it was of no moment whatever whether Nebuchadnezzar, Cyrus, or Cambyses was the instrument of their affirmation. A parallel from Isaiah may again be adduced. The shameful captivity of Egypt, and perhaps Ethiopia, which Isaiah foresaw in the time of Sargon (Isaiah 20:3), was not realized in fact until Esar-haddon despoiled Tithakah, King of Egypt and Ethiopia, of the whole of Upper Egypt. There are cases in which a literal fulfilment of prophecy may be abandoned without detriment to Divine revelation, and this seems to be one of them. And yet we must always remember that even the letter of the prophecy may some day turn out to be more nearly in harmony with facts than we have supposed, our knowledge of this period being in several respects so very imperfect. It has been acutely pointed out that the oracle given to Necho (Herod., 2:158), "that he was labouring for the barbarian," seems to imply a current expectation of an invasion of Egypt by Nebuchadnezzar, and that the gradual conquest by that king of one neighbouring country after another suggests that the invasion of Egypt was at any rate the object at which he aimed. The silence of Herodotus as to a Chaldean invasion is, perhaps, not very important. He does not mention Necho's defeat by Nebuchadnezzar at Carchemish, nor does he ever refer to the victories over Egypt of any King of Assyria. POSTSCRIPT. - The above note is left precisely as it was written, February, 1881, in ignorance of Wiedemann's then recent discovery of a contemporary hieroglyphic inscription which, as the report of the German Oriental Society expresses it, "ratifies the hitherto universally doubted fact of an invasion of Egypt by Nebuchadnezzar." The hieroglyphic narrative is supplemented and confirmed by two cuneiform records, and the combined results are as follows. In the thirty-seventh year of his reign, Hophra or Apries being King of Egypt, Nebuchadnezzar undertook an expedition against Egypt, and penetrated as far as the island of Elephantine, and damaged the temple of Chnum, which stood there. His army could not, however, pass the cataracts. At Syene the Egyptian troops, under Neshor, met and repelled the invaders. Two years later, however, the Babylonians came again, were victorious over the Egyptian host under Amasis, and compelled the whole land to pay tribute. Thus we have a remarkable confirmation of Ezekiel's prophecy that Egypt should be "waste and desolate from Migdol unto Syene, even unto the border of Ethiopia" (Ezekiel 29:10). It should be mentioned that the Babylonians are not described in the hieroglyphics by their proper name, but as "the Syrians (?), the peoples of the north, the Asiatics;" it is from a terra-cotta cuneiform tablet that we learn that, in Nebuchadnezzar's thirty-seventh year (B.C. 568-7), a war arose between him and the King of Egypt, which ended with the payment of tribute to the former (Wiedemann, in 'AEgyptische Zeitschrift,' 1878, pp. 2-6 and 87-89; ' Geschichte AEgyptens,' 1880, pp. 168-170). The value of prophecy does not, happily, depend on the minuteness of its correspondence with history, and the evidential value of the argument from such a correspondence is but secondary. Still, as long as such a correspondence can be proved, even in part, by facts such as Wiedemann has discovered, the apologist is perfectly justified in using it in confirmation of the authority of Scripture. The second prophecy falls into two parts - vers. 14-19 and 20-26 respectively.

Parallel Commentaries ...


This is the word
הַדָּבָר֙ (had·dā·ḇār)
Article | Noun - masculine singular
Strong's 1697: A word, a matter, thing, a cause

that
אֲשֶׁ֣ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

the LORD
יְהוָ֔ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

spoke
דִּבֶּ֣ר (dib·ber)
Verb - Piel - Perfect - third person masculine singular
Strong's 1696: To arrange, to speak, to subdue

to
אֶֽל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Jeremiah
יִרְמְיָ֖הוּ (yir·mə·yā·hū)
Noun - proper - masculine singular
Strong's 3414: Jeremiah -- 'Yah loosens', the name of a number of Israelites

the prophet
הַנָּבִ֑יא (han·nā·ḇî)
Article | Noun - masculine singular
Strong's 5030: A spokesman, speaker, prophet

about the coming
לָב֗וֹא (lā·ḇō·w)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 935: To come in, come, go in, go

of Nebuchadnezzar
נְבֽוּכַדְרֶאצַּר֙ (nə·ḇū·ḵaḏ·reṣ·ṣar)
Noun - proper - masculine singular
Strong's 5019: Nebuchadnezzar -- 'Nebo, protect the boundary', a Babylonian king

king
מֶ֣לֶךְ (me·leḵ)
Noun - masculine singular construct
Strong's 4428: A king

of Babylon
בָּבֶ֔ל (bā·ḇel)
Noun - proper - feminine singular
Strong's 894: Babylon -- an eastern Mediterranean empire and its capital city

to strike
לְהַכּ֖וֹת (lə·hak·kō·wṯ)
Preposition-l | Verb - Hifil - Infinitive construct
Strong's 5221: To strike

the land
אֶ֥רֶץ (’e·reṣ)
Noun - feminine singular construct
Strong's 776: Earth, land

of Egypt:
מִצְרָֽיִם׃ (miṣ·rā·yim)
Noun - proper - feminine singular
Strong's 4714: Egypt -- a son of Ham, also his descendants and their country in Northwest Africa


Jeremiah 46:13 NIV
Jeremiah 46:13 NLT
Jeremiah 46:13 ESV
Jeremiah 46:13 NASB
Jeremiah 46:13 KJV

Jeremiah 46:13 BibleApps.com
Jeremiah 46:13 Biblia Paralela
Jeremiah 46:13 Chinese Bible
Jeremiah 46:13 French Bible
Jeremiah 46:13 Catholic Bible

OT Prophets: Jeremiah 46:13 The word that Yahweh spoke to Jeremiah (Jer.)