This is the word
The phrase "This is the word" signifies a divine message or revelation. In Hebrew, the term "word" is "dabar," which often implies not just a spoken word but an authoritative command or decree from God. This underscores the seriousness and divine origin of the message Jeremiah is about to deliver. It is a reminder that the words of the prophets are not their own but are inspired by God, carrying His authority and truth.

that came to Jeremiah
The phrase "that came to Jeremiah" indicates the prophetic nature of the message. Jeremiah, whose name means "Yahweh exalts," was chosen by God to be His mouthpiece. This emphasizes the personal relationship between God and His prophets, where God communicates His will directly to them. Jeremiah's role as a prophet was to faithfully convey God's messages to the people, regardless of their reception.

concerning all the Jews
"Concerning all the Jews" highlights the scope of the message. It is directed to the Jewish people, God's chosen nation, who are now in exile. This phrase reminds us of the covenant relationship between God and Israel, and how even in times of disobedience and dispersion, God continues to reach out to His people with messages of warning, correction, and hope.

living in the land of Egypt
The phrase "living in the land of Egypt" provides a geographical and historical context. After the fall of Jerusalem, some Jews fled to Egypt for refuge, despite God's warnings against seeking help from Egypt. Egypt, historically a place of bondage for the Israelites, symbolizes a return to old dependencies and disobedience. This setting serves as a backdrop for the message, highlighting the consequences of not trusting in God's provision and protection.

in Migdol, Tahpanhes, and Memphis
These are specific locations in Egypt where the Jewish exiles settled. Migdol, Tahpanhes, and Memphis were significant cities in ancient Egypt. Migdol was a fortress city, Tahpanhes was a royal city where Pharaoh had a palace, and Memphis was a major cultural and religious center. The mention of these cities indicates the widespread dispersion of the Jewish community in Egypt and sets the stage for the message to reach all corners of their settlement.

and in the land of Pathros
Pathros refers to Upper Egypt, further emphasizing the extent of the Jewish diaspora in Egypt. The inclusion of Pathros shows that the message is comprehensive, reaching even those who might feel distant or isolated. It serves as a reminder that God's word is not limited by geography and that His concern for His people extends to all places where they reside.

“This is what the LORD of Hosts, the God of Israel, says”
This phrase establishes the authority and divine origin of the message. The title "“LORD of Hosts”" (Yahweh Sabaoth) emphasizes God's supreme command over the armies of heaven and earth, underscoring His omnipotence and sovereignty. The "“God of Israel”" highlights the covenant relationship between God and His chosen people, Israel. This dual title serves as a reminder of God's power and His personal commitment to His people, reinforcing the seriousness of the message that follows.

“You yourselves have seen all the disaster”
The phrase "“You yourselves have seen”" is a direct appeal to the firsthand experience of the audience. It implies accountability and personal witness to the events that have transpired. The word "“disaster”" (Hebrew: רָעָה, ra'ah) refers to calamity or evil that has befallen them, often as a consequence of disobedience. This serves as a reminder of the tangible consequences of turning away from God, urging the audience to reflect on their experiences and recognize the divine hand in their circumstances.

“I brought on Jerusalem and all the cities of Judah.”
The phrase "“I brought on”" indicates God's active role in the unfolding of these events. It is a declaration of divine judgment, a fulfillment of prophetic warnings given through Jeremiah and other prophets. "“Jerusalem and all the cities of Judah”" represent the heart of the Israelite nation, both politically and spiritually. The destruction of these places is not just a physical calamity but a profound spiritual crisis, symbolizing the breach in the relationship between God and His people due to their persistent idolatry and rebellion.

because of the evil they have done
This phrase highlights the moral and spiritual corruption of the people. The Hebrew word for "evil" is "רָעָה" (ra'ah), which conveys not just wickedness but also the destructive consequences of sin. The people of Judah had repeatedly turned away from God's commandments, engaging in practices that were abominable in His sight. This serves as a reminder of the seriousness with which God views sin and the inevitable judgment that follows persistent disobedience.

to provoke Me
The Hebrew root "כעס" (ka'as) is used here, meaning to anger or vex. This indicates that the actions of the people were not merely passive disobedience but active rebellion against God. Their idolatry was a direct affront to God's holiness and sovereignty. This phrase underscores the personal nature of sin against God, as it is not just a violation of law but a personal offense to the Creator.

by going to burn incense
Burning incense was a common practice in ancient Near Eastern religious rituals, symbolizing prayer and worship. However, in this context, it was being offered to false gods, which was strictly forbidden (Exodus 20:3-5). The act of burning incense to idols was a direct violation of the covenant relationship between God and Israel, highlighting the people's unfaithfulness and spiritual adultery.

and to serve other gods
The Hebrew word for "serve" is "עָבַד" (avad), which implies worship and devotion. Serving other gods was a breach of the first commandment and represented a complete turning away from the exclusive worship that Yahweh demanded. This phrase emphasizes the gravity of idolatry, as it involves giving the allegiance and worship due to God alone to false deities.

that they did not know
This phrase points to the futility and absurdity of idolatry. The gods they served were unknown, lacking any real power or relationship with the people. Unlike Yahweh, who had revealed Himself to Israel and established a covenant with them, these gods were foreign and impotent. This highlights the irrationality of forsaking the true God for lifeless idols.

neither they nor you nor your fathers
This phrase underscores the generational nature of the people's rebellion. It was not just a contemporary issue but a persistent pattern of disobedience that spanned generations. The mention of "fathers" serves as a reminder of the historical context of Israel's idolatry, which had been a recurring problem since their time in Egypt and throughout their history in the Promised Land.

Yet I sent you
This phrase underscores God's persistent and proactive engagement with His people. The Hebrew root for "sent" is שָׁלַח (shalach), which conveys the idea of dispatching or commissioning with authority. Historically, this reflects God's continuous efforts to reach out to Israel through His messengers, demonstrating His patience and desire for their repentance. It is a reminder of God's relentless pursuit of His people, even when they stray.

all My servants the prophets
The term "servants" (עֲבָדַי, avadai) signifies those who are devoted to carrying out God's will. The prophets were not merely foretellers of future events but were primarily God's spokespeople, calling the nation back to covenant faithfulness. This phrase highlights the collective and unified mission of the prophets throughout Israel's history, emphasizing the consistency of God's message and His unwavering commitment to guide His people.

again and again
This repetition indicates the frequency and urgency of God's warnings. The Hebrew expression often translated as "rising early and sending" (שָׁכַם וְשָׁלַח, shakham v'shalach) suggests diligence and earnestness. It paints a picture of God as a loving parent who persistently warns His children of impending danger, underscoring His longsuffering nature and His desire to avert judgment through repentance.

saying, ‘Do not do this detestable thing
The "detestable thing" refers to idolatry and the associated practices that were abhorrent to God. The Hebrew word תּוֹעֵבָה (to'evah) is often used to describe actions that are morally and ritually repugnant. This phrase serves as a direct command from God, highlighting the seriousness of idolatry and its incompatibility with the worship of Yahweh. It is a call to holiness and exclusive devotion to God.

that I hate.’
The word "hate" (שָׂנֵא, sane) in Hebrew conveys a strong aversion and rejection. This phrase reveals God's righteous indignation towards sin, particularly idolatry, which violates the covenant relationship. It is a powerful reminder of God's holiness and the necessity for His people to align their lives with His standards. The use of "hate" emphasizes the depth of God's emotional response to sin and His desire for His people to turn away from it.

But they did not listen
This phrase underscores the persistent disobedience of the people of Judah. The Hebrew root for "listen" is "שָׁמַע" (shama), which implies not just hearing but obeying. Historically, this reflects a pattern of rebellion against God's commands, as seen throughout the Old Testament. The people's refusal to heed God's warnings through the prophets is a recurring theme, highlighting the hardness of their hearts and their unwillingness to repent.

or incline their ear
The phrase "incline their ear" suggests a deliberate act of attention and willingness to understand. The Hebrew word "הִטָּה" (natah) means to stretch out or extend, indicating an intentional effort to listen. This imagery conveys the idea that the people were not just passively ignoring God but actively choosing not to engage with His message. In a spiritual sense, it calls believers to actively seek and be receptive to God's voice.

from their wickedness
"Wickedness" here is translated from the Hebrew word "רָעָה" (ra'ah), which encompasses evil, harm, and moral corruption. This term is often used in the Old Testament to describe actions that are contrary to God's will. The historical context of Jeremiah's time was marked by idolatry and social injustice, which were seen as manifestations of this wickedness. The call to turn from wickedness is a call to repentance and a return to covenant faithfulness.

or stop burning sacrifices
The act of "burning sacrifices" refers to the idolatrous practices that the people of Judah were engaging in, particularly the worship of foreign gods. The Hebrew word "קָטַר" (qatar) means to burn incense or offer sacrifices, often associated with pagan rituals. Archaeological findings have uncovered evidence of such practices, which were strictly forbidden by the Mosaic Law. This highlights the severity of their apostasy and the need for reform.

to other gods
The phrase "other gods" points to the polytheistic practices that had infiltrated Judahite society. The Hebrew term "אֱלֹהִים אֲחֵרִים" (elohim acherim) refers to deities other than Yahweh, the God of Israel. This was a direct violation of the first commandment, which prohibited the worship of any god besides Yahweh. The historical context shows that the influence of surrounding nations often led Israel astray, emphasizing the importance of exclusive devotion to God.

Therefore
This word serves as a conclusion or result of previous actions or statements. In the context of Jeremiah 44, it connects the disobedience and idolatry of the people of Judah with the consequences they face. The Hebrew word used here is "לָכֵן" (lakhen), which often introduces a divine judgment or decree. It emphasizes the certainty and inevitability of God's response to sin.

My wrath and anger
These terms reflect God's righteous indignation against sin. The Hebrew words "אַף" (aph) for wrath and "חֵמָה" (chemah) for anger convey a deep, passionate response to the covenant unfaithfulness of His people. In a conservative Christian perspective, this highlights God's holiness and justice, reminding believers of the seriousness of sin and the need for repentance.

poured out and burned
The imagery of God's wrath being "poured out" suggests an overwhelming and unstoppable force, akin to a flood. The Hebrew verb "שָׁפַךְ" (shaphak) means to spill or pour out, often used in the context of divine judgment. "Burned" (בָּעַר, baar) conveys the consuming nature of God's anger, likened to a fire that purifies and destroys. This serves as a sobering reminder of the consequences of turning away from God.

in the cities of Judah and in the streets of Jerusalem
This phrase specifies the location of God's judgment, emphasizing that it was not a distant or abstract event but a tangible reality experienced by the people. Judah and Jerusalem were central to the identity and worship of the Israelites, making their desolation particularly poignant. Historically, this refers to the Babylonian conquest and destruction, a fulfillment of prophetic warnings.

so they have become the desolate ruin they are today
The outcome of God's judgment is described as "desolate ruin," using the Hebrew words "שְׁמָמָה" (shemamah) for desolate and "חָרְבָּה" (chorbah) for ruin. This stark depiction underscores the totality of the devastation. In a spiritual sense, it serves as a warning of the emptiness and destruction that result from forsaking God. It also points to the hope of restoration, as God's judgments are often followed by promises of renewal for those who return to Him.

So now, this is what the LORD
The phrase "So now" indicates a transition, a call to immediate attention and action. The Hebrew word for "LORD" is "YHWH," the sacred and personal name of God, emphasizing His eternal and unchanging nature. This introduction underscores the authority and seriousness of the message that follows, as it comes directly from the covenant-keeping God of Israel.

the God of Hosts
This title, "God of Hosts," or "YHWH Sabaoth," reflects God's supreme command over the armies of heaven and earth. It conveys His omnipotence and sovereignty, reminding the people of Judah of His power to protect and to judge. Historically, this title reassures the faithful of God's ability to fulfill His promises and execute His will.

the God of Israel
By identifying Himself as "the God of Israel," the Lord reaffirms His special relationship with the nation of Israel. This covenantal identity is a reminder of the promises made to the patriarchs and the unique calling of Israel as God's chosen people. It serves as a call to remember their identity and obligations under the covenant.

says
The use of "says" indicates a direct communication from God, emphasizing the prophetic nature of Jeremiah's message. It is not merely a suggestion or opinion but a divine declaration that demands attention and response.

Why are you doing such great harm to yourselves
This rhetorical question highlights the self-destructive behavior of the people. The Hebrew root for "harm" suggests not just physical damage but moral and spiritual corruption. It is a call to self-examination, urging the people to recognize the consequences of their actions against God's will.

to cut off from Judah man and woman, child and infant
The phrase "to cut off" implies a complete and utter destruction, a severing of the community's future. The listing of "man and woman, child and infant" underscores the totality of the impending judgment, affecting every demographic and leaving no one untouched. It reflects the severity of the consequences of their disobedience.

leaving yourselves without a remnant
A "remnant" in biblical terms often refers to a small, faithful group preserved by God through judgment. The absence of a remnant signifies total desolation and the loss of hope for future restoration. This warning serves as a stark reminder of the seriousness of turning away from God and the potential for complete spiritual and physical ruin.

Why are you provoking Me to anger
This phrase highlights the personal nature of God's relationship with His people. The Hebrew root for "provoking" is "כעס" (ka'as), which conveys a sense of inciting or stirring up anger. This is not a passive displeasure but an active provocation. Historically, Israel's repeated disobedience and idolatry were seen as direct affronts to God's holiness and covenant relationship. The rhetorical question underscores God's patience and the seriousness of their rebellion.

with the works of your hands
This phrase refers to the idols and altars that the Israelites crafted. The "works of your hands" is a common biblical expression denoting human effort and creation, often in contrast to divine creation. In the context of idolatry, it emphasizes the futility and sinfulness of worshipping man-made objects. Archaeological findings have uncovered numerous idols from this period, illustrating the tangible reality of this sin.

by burning sacrifices to other gods
The act of burning sacrifices was central to worship in ancient cultures. The Hebrew word for "sacrifices" is "זבח" (zebach), which involves offerings that were meant to appease or honor a deity. Offering sacrifices to "other gods" was a direct violation of the first commandment and a betrayal of the exclusive worship due to Yahweh. This practice was not only religiously offensive but also culturally assimilative, as it aligned the Israelites with pagan practices.

in the land of Egypt where you have gone to reside
Egypt, historically a place of bondage for the Israelites, now becomes a place of spiritual bondage. The phrase "where you have gone to reside" indicates a voluntary relocation, suggesting a turning away from the Promised Land and God's promises. Egypt symbolizes a return to old ways and a rejection of God's deliverance. This historical context highlights the irony and tragedy of seeking refuge in a land synonymous with past oppression.

that you may be cut off
The consequence of their actions is severe—being "cut off" implies total separation from God's covenant blessings. The Hebrew root "כרת" (karat) is often used in the context of making or breaking covenants. Here, it signifies the breaking of the covenant relationship due to persistent disobedience. This phrase serves as a warning of the spiritual and communal death that results from idolatry.

and become an object of cursing and reproach
This phrase indicates the social and spiritual ramifications of their actions. To be an "object of cursing" is to be under divine judgment, while "reproach" suggests public disgrace. The Israelites, chosen to be a light to the nations, risk becoming a cautionary tale. This reflects the biblical principle that disobedience leads to shame and dishonor, both in the eyes of God and among the nations.

among all the nations of the earth
The scope of their potential disgrace is global. The phrase "among all the nations" underscores the universal witness of Israel's actions. Their behavior not only affects their relationship with God but also their testimony to the world. This serves as a reminder of the broader implications of sin and the call for God's people to be distinct and holy, reflecting His character to all nations.

Have you forgotten
The phrase "Have you forgotten" serves as a poignant reminder of the human tendency to overlook past lessons and divine warnings. In Hebrew, the root word for "forgotten" is "שָׁכַח" (shakach), which implies a willful neglect or disregard. This rhetorical question challenges the Israelites to reflect on their spiritual amnesia, urging them to remember the consequences of past disobedience. It is a call to mindfulness, emphasizing the importance of historical awareness in maintaining faithfulness to God.

the wickedness of your fathers
The term "wickedness" in Hebrew is "רָעָה" (ra'ah), denoting evil or moral corruption. This phrase highlights the generational sin that plagued the Israelites, suggesting a pattern of behavior that was passed down through the lineage. The "fathers" refers to the ancestors who repeatedly turned away from God, setting a precedent of rebellion. This serves as a warning against the dangers of inheriting and perpetuating sinful practices, emphasizing the need for repentance and a return to righteousness.

the wickedness of the kings of Judah
The kings of Judah were often seen as spiritual leaders, and their actions had significant influence over the nation. The "wickedness" of these kings, many of whom led the people into idolatry and away from God's commandments, is a critical point of reflection. Historically, the monarchy's failure to uphold God's law resulted in national decline and eventual exile. This phrase underscores the responsibility of leadership and the impact of their moral choices on the collective well-being of the people.

and the wickedness of their wives
The inclusion of "their wives" in this indictment is significant, as it highlights the role of influential women in the royal court who may have supported or even instigated idolatrous practices. In the historical context, figures like Queen Jezebel are remembered for leading their husbands and the nation astray. This serves as a reminder that both men and women are accountable for their actions and that spiritual integrity within the family unit is crucial for societal health.

your own wickedness and the wickedness of your wives
This phrase personalizes the message, directly addressing the current generation of Israelites. It emphasizes that the people themselves, along with their spouses, are guilty of continuing the sinful legacy of their ancestors. The repetition of "wickedness" serves to stress the severity and pervasiveness of their rebellion. It is a call to self-examination and repentance, urging the people to break the cycle of sin and return to faithful obedience to God.

which they committed in the land of Judah and in the streets of Jerusalem
The geographical references to "the land of Judah" and "the streets of Jerusalem" ground the message in a specific historical and cultural context. These locations were central to the identity of the Israelites as God's chosen people, yet they became sites of profound spiritual failure. The mention of "streets" suggests that the wickedness was not hidden but was public and widespread. This serves as a stark reminder of the consequences of turning away from God, as these once-holy places became associated with judgment and destruction. It is a call to reclaim these spaces for righteousness and to restore the honor of God's name in the land.

To this day
This phrase emphasizes the ongoing nature of the people's disobedience. In the Hebrew context, "to this day" (עַד הַיּוֹם הַזֶּה, 'ad hayom hazeh) is often used to indicate a persistent state or condition. It underscores the stubbornness and continuity of the people's rebellion against God. Historically, this reflects the period after the fall of Jerusalem when the remnant in Egypt continued in their idolatrous practices, despite witnessing the consequences of such actions.

they have not humbled themselves
The Hebrew root for "humbled" (כָּנַע, kana) conveys the idea of subduing or bringing oneself low. In the biblical narrative, humility is a key virtue, often associated with repentance and submission to God's will. The people's failure to humble themselves indicates a refusal to acknowledge their sin and turn back to God. This lack of humility is a recurring theme in the prophetic literature, where the call to repentance is met with resistance.

or feared
The word "feared" (יָרֵא, yare) in Hebrew carries the dual sense of reverence and terror. In the biblical context, fearing God is foundational to wisdom and obedience. The absence of fear here suggests a profound spiritual blindness and disregard for God's authority and power. This lack of fear is symptomatic of a deeper spiritual malaise, where the people have lost sight of God's holiness and their covenantal obligations.

nor have they walked in My law
"Walked" (הָלַךְ, halak) is a metaphor for living or conducting one's life. The law (תּוֹרָה, torah) represents God's revealed will and instruction. To walk in God's law is to live in accordance with His commandments. The people's failure to walk in the law signifies a deliberate choice to live contrary to God's revealed will, highlighting their moral and spiritual waywardness.

or in My statutes
Statutes (חֻקִּים, chuqqim) refer to specific decrees or ordinances given by God. These are often seen as expressions of God's covenant with Israel. The neglect of these statutes indicates a breach of the covenant relationship, a theme that is central to the prophetic critique. The statutes were meant to guide the people in righteousness and justice, and their neglect points to a broader societal and spiritual decay.

that I set before you and your fathers
This phrase underscores the continuity of God's revelation and the historical responsibility of the people. The setting of the law before "you and your fathers" (אֲבוֹתֵיכֶם, avoteichem) highlights the generational aspect of the covenant. It serves as a reminder of the enduring nature of God's expectations and the people's persistent failure to live up to them. This historical context reinforces the idea that the current generation is part of a long line of disobedience, yet also holds the potential for repentance and renewal.

Therefore
This word connects the current declaration to the preceding context. In the Hebrew text, it is often a translation of "לָכֵן" (lakhen), which serves as a logical connector. It implies that what follows is a direct consequence of the actions or events previously described. In the context of Jeremiah 44, the people of Judah have been persistently disobedient, worshiping other gods despite repeated warnings. This "therefore" signals a divine response to their continued rebellion.

this is what the LORD of Hosts
The title "LORD of Hosts" (Yahweh Sabaoth) emphasizes God's supreme authority and power over all heavenly and earthly armies. It is a reminder of His sovereignty and ability to execute judgment. Historically, this title reassures the faithful of God's control over all cosmic and earthly forces, underscoring His capability to fulfill His promises and warnings.

the God of Israel
This phrase reaffirms the covenant relationship between God and the nation of Israel. Despite their disobedience, God identifies Himself as their God, highlighting both His enduring commitment and the gravity of their betrayal. The historical context is crucial here, as Israel's identity and survival were deeply tied to their covenant with God, who had delivered them from Egypt and given them the Promised Land.

says
The use of "says" (Hebrew: אָמַר, amar) indicates a direct divine communication. This is not merely a prophetic interpretation but a declaration from God Himself. It carries the weight of divine authority and certainty, emphasizing that the message is not Jeremiah's own but from God.

Behold
This word (Hebrew: הִנֵּה, hinneh) is an attention-grabbing term, often used to introduce something significant or surprising. It calls the audience to pay close attention to what follows, underscoring the seriousness and immediacy of the message.

I will set My face against you
In Hebrew culture, the "face" of God represents His presence and favor. To have God's face set against someone signifies His active opposition and judgment. This phrase indicates a deliberate and personal divine action against Judah, highlighting the severity of their situation. It is a reversal of the blessing found in Numbers 6:24-26, where God's face shining upon someone is a sign of favor.

for disaster
The term "disaster" (Hebrew: רָעָה, ra'ah) conveys calamity or evil. It is a direct consequence of Judah's persistent idolatry and rebellion. This word underscores the seriousness of their sin and the inevitable outcome of turning away from God. Historically, this disaster would manifest in the form of conquest and exile.

and to cut off all Judah
The phrase "to cut off" (Hebrew: כָּרַת, karat) implies a complete and decisive action, often used in the context of making or breaking covenants. Here, it signifies the end of Judah as a nation due to their unfaithfulness. This is a fulfillment of the covenant curses outlined in Deuteronomy 28, where disobedience leads to national destruction. The historical context of the Babylonian exile is the immediate fulfillment of this prophecy, as Judah is conquered and its people are taken captive.

I will take away
This phrase indicates a divine action of removal or destruction. The Hebrew root here is "לקח" (laqach), which often means to take, seize, or capture. In the context of Jeremiah, it reflects God's sovereign judgment and His ability to control the fate of nations and individuals. This action is not arbitrary but a response to the people's disobedience and idolatry.

the remnant of Judah
The term "remnant" refers to a small surviving group. In Hebrew, "שארית" (she'erit) is used, emphasizing those who remain after a catastrophe. Historically, the remnant of Judah were those who survived the Babylonian conquest. This remnant was expected to remain faithful, yet they chose to flee to Egypt, contrary to God's command.

who have set their faces
This phrase suggests a determined decision or resolve. The Hebrew "שׂוּם פָּנִים" (sum panim) implies a deliberate choice. The people of Judah made a conscious decision to go to Egypt, symbolizing their rejection of God's guidance and their reliance on human wisdom and alliances.

to go to the land of Egypt
Egypt, in biblical history, often symbolizes a place of refuge but also of bondage and idolatry. The Israelites' return to Egypt signifies a regression to old ways and a lack of trust in God's provision. Archaeologically, Egypt was a powerful nation, offering apparent security, yet spiritually, it represented a turning away from God.

to reside there
The intention to "reside" or "dwell" (Hebrew "גור" - gur) indicates a long-term settlement. This was not a temporary refuge but a permanent move, showing a complete abandonment of the promised land and God's promises.

They will all perish
The certainty of this outcome is emphasized. The Hebrew "מות" (muth) means to die or perish, indicating the inevitable consequence of their disobedience. This serves as a warning of the seriousness of turning away from God.

in the land of Egypt
Reiterating the location underscores the irony and tragedy of seeking safety in a place that will become their grave. Egypt, once a place of deliverance during Joseph's time, now becomes a place of judgment.

they will fall by the sword or die from famine
These are common biblical expressions of divine judgment. The sword and famine are often used in the prophets to describe the consequences of sin. Historically, these were real threats faced by nations, and they symbolize the comprehensive nature of God's judgment.

From the least to the greatest
This phrase indicates the universality of the judgment. No one is exempt, regardless of social status or wealth. It reflects the biblical principle that all are accountable to God.

They will become an object of cursing and horror
The transformation from God's chosen people to an object of cursing highlights the severity of their rebellion. The Hebrew "קללה" (qelalah) for cursing and "שׁמה" (shammah) for horror convey a complete reversal of fortune and reputation.

of condemnation and reproach
These terms further emphasize the disgrace and shame that will come upon them. "חרפה" (cherpah) for reproach indicates public disgrace, while "גידוף" (gidduf) for condemnation suggests divine disapproval. This serves as a sobering reminder of the consequences of forsaking God's covenant.

I will punish
The phrase "I will punish" is a direct declaration from God, emphasizing His role as the righteous judge. The Hebrew root for "punish" is "פָּקַד" (paqad), which can mean to attend to, visit, or muster. In this context, it conveys the idea of God visiting the people with consequences for their actions. This reflects the consistent biblical theme that God is just and will hold people accountable for their sins, reinforcing the moral order He established.

those who live in the land of Egypt
This phrase identifies the specific group of people God is addressing—those Israelites who fled to Egypt against His command. Historically, Egypt was often seen as a place of refuge, but also a place of temptation and idolatry for the Israelites. By choosing to live in Egypt, these Israelites were disobeying God's directive to remain in the land He had given them, thus aligning themselves with a nation that had historically been an oppressor of God's people.

just as I punished Jerusalem
Here, God draws a parallel between the impending punishment of the Israelites in Egypt and the destruction that befell Jerusalem. The historical context is crucial; Jerusalem had recently suffered conquest and devastation at the hands of the Babylonians due to the people's persistent idolatry and disobedience. This serves as a sobering reminder of the consequences of turning away from God, highlighting His consistency in dealing with sin.

by sword and famine and plague
These three forms of judgment—sword, famine, and plague—are frequently mentioned in the Bible as instruments of divine retribution. The "sword" symbolizes warfare and violence, "famine" represents scarcity and suffering, and "plague" denotes disease and death. Each of these calamities underscores the severity of God's judgment and serves as a call to repentance. Historically, these were common means by which God executed judgment, as seen in various biblical narratives, reinforcing the seriousness of His warnings.

none of the remnant of Judah
The term "remnant" in Hebrew is "שְׁאֵרִית" (she'erit), which often refers to a small, surviving group of people. In the context of the Old Testament, the remnant of Judah represents those who have survived the Babylonian conquest and exile. This remnant is significant in biblical prophecy, symbolizing hope and the continuation of God's covenant with His people. However, in this verse, the remnant's decision to flee to Egypt against God's command results in dire consequences, highlighting the importance of obedience to God's will.

who have gone to live in the land of Egypt
Egypt, in biblical history, is often a place of refuge but also a symbol of bondage and disobedience. The Israelites' history with Egypt is complex, marked by their enslavement and subsequent exodus. Here, the remnant's choice to seek safety in Egypt reflects a lack of trust in God's promises and a return to a place of former oppression. This decision is contrary to God's directive to remain in Judah, demonstrating a recurring theme of human reliance on worldly solutions rather than divine guidance.

will escape or survive
The Hebrew words for "escape" (פָּלַט, palat) and "survive" (שָׁאַר, sha'ar) convey a sense of deliverance and remaining. In this context, the verse underscores the futility of seeking security outside of God's plan. The remnant's attempt to escape judgment by fleeing to Egypt is ultimately unsuccessful, serving as a sobering reminder that true safety and survival are found only in adherence to God's commands.

to return to the land of Judah
The longing to return to Judah signifies a deep-seated desire for restoration and normalcy. Judah represents not just a geographical location but the spiritual and cultural heart of the Jewish people. This yearning reflects the human inclination to seek redemption and return to a state of divine favor. However, the path to such restoration is through obedience and faithfulness to God, not through human schemes.

to which they long to return to live
The repetition of the desire to return emphasizes the intensity of the remnant's longing. This phrase captures the essence of exile—a physical and spiritual separation from one's homeland and God. It serves as a metaphor for the human condition, where the soul longs for reconciliation with its Creator. Yet, the fulfillment of this longing is contingent upon aligning one's actions with God's will.

for none will return except a few fugitives
The phrase "except a few fugitives" introduces a glimmer of hope amidst the pronouncement of judgment. The term "fugitives" (פָּלִיט, palit) suggests those who escape by divine intervention rather than human effort. This remnant within the remnant signifies God's mercy and the preservation of a faithful few who will carry forward His promises. It is a testament to God's unwavering commitment to His covenant, even when His people falter.

Then all the men who knew
This phrase indicates a collective awareness among the men regarding the actions of their wives. The Hebrew root for "knew" is יָדַע (yada), which implies not just awareness but an intimate understanding or acknowledgment. In the context of ancient Israel, this knowledge suggests a shared responsibility and complicity in the idolatrous practices, highlighting the communal nature of sin and the failure of the men to lead their families in faithfulness to Yahweh.

that their wives were burning incense to other gods
The act of "burning incense" is significant in ancient religious practices, symbolizing worship and devotion. The Hebrew word for "incense" is קְטֹרֶת (qetoreth), often associated with offerings to deities. The phrase "to other gods" underscores the violation of the first commandment, as the Israelites were explicitly forbidden from worshiping any god but Yahweh. This idolatry reflects a deep-seated syncretism, where the Israelites adopted the religious customs of the surrounding nations, leading to spiritual adultery.

along with all the women standing there—a great assembly—
The mention of "all the women standing there" emphasizes the widespread participation in idolatry, not limited to a few but involving a "great assembly." This collective gathering suggests a public and unashamed practice of idolatry, indicating a cultural shift away from the covenantal faithfulness to Yahweh. The Hebrew term for "assembly" is קָהָל (qahal), often used to describe a congregation or gathering, highlighting the organized nature of this rebellion.

and all the people living in Lower and Upper Egypt
The reference to "Lower and Upper Egypt" situates the narrative geographically, indicating the dispersion of the Jewish exiles. Historically, this reflects the migration of Jews to Egypt following the Babylonian conquest of Judah. The presence of the Jewish community in both regions of Egypt suggests a significant population that had settled there, yet continued to struggle with maintaining their distinct religious identity amidst a foreign culture.

said to Jeremiah
The act of speaking "to Jeremiah" signifies a confrontation with the prophet, who served as God's mouthpiece. Jeremiah's role was to call the people back to covenant faithfulness, often facing opposition and hostility. The Hebrew name יִרְמְיָהוּ (Yirmeyahu) means "Yahweh will exalt," reflecting his prophetic mission to uphold God's sovereignty and call the people to repentance. This dialogue sets the stage for a critical moment of decision for the Israelites, as they are confronted with the consequences of their idolatry.

We will not listen
This phrase reflects a profound moment of rebellion and disobedience among the people of Judah. The Hebrew root for "listen" is "שָׁמַע" (shama), which means to hear, listen, or obey. In the biblical context, listening is not merely about auditory reception but involves obedience and submission to God's will. The refusal to listen signifies a deliberate choice to reject divine authority. Historically, this reflects the persistent pattern of Israel's disobedience despite numerous warnings from prophets like Jeremiah. This rebellion is a cautionary tale for believers today, emphasizing the importance of heeding God's word and the consequences of turning away from His guidance.

to your message
The "message" here refers to the prophetic word delivered by Jeremiah, which was a direct communication from God. The Hebrew term for "message" is "דָּבָר" (dabar), meaning word, matter, or thing. In the biblical narrative, a prophet's message was not merely human opinion but carried the weight of divine authority. The rejection of Jeremiah's message is symbolic of rejecting God Himself. This highlights the critical role of prophets in the Old Testament as God's mouthpieces and the seriousness of disregarding their words. For contemporary believers, it underscores the importance of valuing and adhering to the teachings of Scripture as God's revealed truth.

that you have spoken to us
This phrase personalizes the message, indicating that it was specifically addressed to the people of Judah. The act of speaking, "דִּבֶּר" (diber), in Hebrew, implies a direct and intentional communication. Jeremiah's role as a prophet was to convey God's specific instructions and warnings to His people. The personal nature of this communication underscores God's relational aspect, as He seeks to guide and correct His people out of love and concern for their well-being. It serves as a reminder that God's word is not abstract or distant but is meant to engage us personally and transform our lives.

in the name of the LORD
The phrase "in the name of the LORD" signifies the authority and authenticity of Jeremiah's message. The name of the LORD, "יְהוָה" (YHWH), is the sacred and covenantal name of God, representing His eternal and unchanging nature. Speaking in God's name implies that the message carries divine authority and is not to be taken lightly. This highlights the seriousness of the people's rebellion, as they are not merely rejecting a human messenger but the sovereign God Himself. For believers, it is a call to recognize the authority of God's word and to respond with reverence and obedience.

Instead, we will do everything we vowed
This phrase reflects a deliberate choice to continue in a path contrary to God's commands. The Hebrew root for "vowed" (נדר, nadar) indicates a solemn promise or commitment. Historically, vows were serious undertakings, often made in religious contexts. Here, the people of Judah are choosing to fulfill vows to a pagan deity, highlighting their rebellion against God. This decision underscores the human tendency to cling to familiar practices, even when they lead away from divine truth.

to burn incense to the queen of heaven
The "queen of heaven" refers to a pagan goddess, likely Ishtar or Astarte, worshipped in the ancient Near East. Burning incense was a common act of worship, symbolizing prayers or offerings rising to the deity. The Hebrew word for "incense" (קטר, qatar) conveys the idea of a fragrant smoke, a sensory experience meant to please the deity. This practice indicates a syncretism where the people of Judah mixed their worship of Yahweh with pagan rituals, violating the first commandment.

and to pour out drink offerings to her
Drink offerings, or libations, were liquid offerings poured out as a sacrifice. The Hebrew term (נסך, nasak) suggests a ritual act of devotion. In the context of Israelite worship, drink offerings were meant for Yahweh alone. By offering them to the "queen of heaven," the people were engaging in idolatry, a direct affront to God's covenant with Israel. This act symbolizes a complete turning away from the exclusive worship of Yahweh.

just as we, our fathers, our kings, and our officials did
This phrase highlights the generational and systemic nature of the idolatry. The inclusion of "fathers," "kings," and "officials" suggests that this was not merely a grassroots movement but one endorsed and perpetuated by the nation's leaders. Historically, this reflects periods in Judah's history where idolatry was rampant, such as during the reigns of certain kings who led the nation away from God. It serves as a reminder of the powerful influence of leadership and tradition in shaping religious practices.

in the cities of Judah and in the streets of Jerusalem
The mention of "cities of Judah" and "streets of Jerusalem" emphasizes the widespread nature of the idolatry. Jerusalem, the spiritual center of Israel, was meant to be the heart of Yahweh worship. The fact that these practices occurred openly in the streets signifies a public and pervasive rejection of God. Archaeological evidence from this period shows the presence of altars and idols, corroborating the biblical account of widespread idolatry.

At that time we had plenty of food and good things, and we saw no disaster
This statement reflects a common human misconception: equating material prosperity with divine favor. The people of Judah mistakenly believed that their idolatrous practices were the source of their prosperity. The Hebrew word for "plenty" (שׂבע, saba) conveys satisfaction and abundance. This mindset reveals a superficial understanding of God's blessings, ignoring the deeper spiritual and covenantal relationship He desires. It serves as a cautionary tale about the dangers of valuing material wealth over spiritual fidelity.

But from the time we stopped burning incense to the queen of heaven
This phrase highlights the people's practice of idolatry, specifically their worship of the "queen of heaven," which is often associated with the goddess Ishtar or Astarte in ancient Near Eastern cultures. The Hebrew word for "burning incense" (קָטַר, qatar) implies an act of worship and devotion, indicating that the people were engaging in religious rituals that were strictly forbidden by God. Historically, this practice was prevalent among the surrounding pagan nations, and the Israelites were repeatedly warned against adopting such customs. The "queen of heaven" represents a direct violation of the first commandment, which calls for exclusive worship of Yahweh. This idolatry reflects a deeper spiritual adultery, as the people turned away from their covenant relationship with God.

and pouring out drink offerings to her
The act of "pouring out drink offerings" (נָסַךְ, nasak) further emphasizes the people's commitment to idolatrous worship. In the ancient world, drink offerings were a common part of religious ceremonies, symbolizing dedication and allegiance to a deity. By offering these libations to the "queen of heaven," the Israelites were not only participating in pagan rituals but also demonstrating a profound disloyalty to God. This practice underscores the severity of their rebellion, as they chose to honor a false deity rather than the one true God who had delivered them from Egypt and established them as His chosen people.

we have lacked everything
This phrase reveals the people's perception of their circumstances as a direct consequence of their religious practices. The Hebrew word for "lacked" (חָסֵר, chaser) conveys a sense of deficiency and need. The Israelites believed that their prosperity and well-being were tied to their worship of the "queen of heaven," suggesting a misunderstanding of the true source of their blessings. In reality, their lack was a result of their disobedience to God, who had warned them that turning away from Him would lead to curses and hardship (Deuteronomy 28). This highlights the spiritual blindness of the people, as they failed to recognize that their true sustenance and provision came from God alone.

and have been perishing by sword and famine
The consequences of their idolatry are starkly depicted in this phrase. The words "perishing by sword and famine" (אָבַד, abad) indicate the severe judgment that had befallen the people due to their unfaithfulness. Historically, the Babylonian invasions and subsequent exile were direct results of the nation's persistent idolatry and rebellion against God. The "sword" represents warfare and destruction, while "famine" signifies scarcity and suffering. These calamities were not arbitrary but were foretold by the prophets as the inevitable outcome of forsaking the covenant with God. This serves as a sobering reminder of the seriousness of sin and the importance of remaining faithful to God's commands. The verse calls believers to examine their own lives, ensuring that their worship and devotion are directed solely toward God, who is the true source of life and blessing.

Moreover, the women added
This phrase introduces the response of the women to Jeremiah's prophetic rebuke. The Hebrew word for "added" (יֹּאמְרוּ, yomru) implies a continuation or an additional statement, suggesting that the women were not only defending their actions but also attempting to justify them. This reflects a deeper cultural and spiritual defiance against the prophetic message, highlighting the entrenched nature of idolatry among the people.

When we burned incense
The act of burning incense was a common practice in ancient Near Eastern religious rituals, symbolizing prayers or offerings rising to the deity. The Hebrew root קָטַר (qatar) means to burn or offer incense. This practice was explicitly forbidden in the worship of Yahweh when directed towards other gods, indicating a direct violation of the covenant relationship between God and Israel.

to the queen of heaven
This title refers to a pagan deity, likely Astarte or Ishtar, worshipped in the ancient Near East. The "queen of heaven" was associated with fertility, love, and war. The worship of this goddess was a syncretistic practice that had infiltrated Israelite religion, representing a significant departure from monotheistic worship. This highlights the spiritual adultery of the people, as they turned from Yahweh to foreign gods.

and poured out drink offerings to her
Drink offerings, or libations, were part of sacrificial rituals, often involving the pouring out of wine or other liquids. The Hebrew word נָסַךְ (nasak) means to pour out or offer. This act was meant to honor the deity and seek favor. In the context of Israel's covenant with God, such offerings to other deities were acts of unfaithfulness and rebellion.

was it without our husbands’ knowledge
This rhetorical question implies complicity and shared responsibility between the women and their husbands. The Hebrew word for "knowledge" (יָדַע, yada) encompasses understanding, awareness, and consent. This suggests that the idolatrous practices were not isolated acts of the women but were part of a broader familial and communal apostasy.

that we made cakes in her image
The making of cakes, likely small sacrificial bread, in the image of the goddess, was a ritualistic act of devotion. The Hebrew word for "cakes" (כַּוָּנִים, kavvanim) indicates a specific type of offering, possibly shaped or marked with symbols of the deity. This practice underscores the tangible and deliberate nature of their idolatry, as they crafted offerings to honor the "queen of heaven."

and poured out drink offerings to her?
The repetition of the act of pouring out drink offerings emphasizes the seriousness and frequency of their idolatrous worship. It serves as a closing statement in their defense, reinforcing their commitment to these practices despite the prophetic warnings. This highlights the depth of their spiritual blindness and the challenge faced by Jeremiah in calling the people back to exclusive worship of Yahweh.

Then Jeremiah said
The phrase "Then Jeremiah said" indicates a direct response from the prophet Jeremiah, a central figure in the Old Testament known for his unwavering commitment to delivering God's messages. The Hebrew root for "said" is "אָמַר" (amar), which often implies a declaration or proclamation. Jeremiah's role as a prophet was to communicate God's will, often in challenging circumstances. His words were not his own but were inspired by God, emphasizing the divine authority behind his message.

to all the people
The phrase "to all the people" underscores the inclusivity of Jeremiah's message. It was not limited to a select few but was intended for the entire community. This reflects the communal nature of the covenant relationship between God and Israel. Historically, the people of Judah were in Egypt at this time, having fled there after the fall of Jerusalem. Jeremiah's address to "all the people" signifies the universal applicability of God's message, regardless of their location or situation.

both men and women
The inclusion of "both men and women" highlights the egalitarian nature of the prophetic message. In a patriarchal society, addressing both genders explicitly underscores the importance of the message for every individual. This phrase indicates that the spiritual and moral responsibilities were shared by all members of the community. It also reflects the biblical principle that all are accountable to God, regardless of gender.

who were answering him
The phrase "who were answering him" suggests an ongoing dialogue between Jeremiah and the people. The Hebrew root for "answering" is "עָנָה" (anah), which can mean to respond or to testify. This interaction indicates that the people were not passive recipients but were actively engaging with Jeremiah's message. Historically, this reflects the tension and resistance Jeremiah often faced, as the people frequently rejected his warnings and continued in their disobedience. This dialogue serves as a reminder of the importance of heeding God's word and the consequences of ignoring it.

As for the incense you burned
The act of burning incense in ancient Israel was deeply symbolic, often associated with worship and prayer. The Hebrew word for incense, "קְטֹרֶת" (qetoret), signifies a fragrant offering meant to rise up to God. However, in this context, the incense was not offered to Yahweh but to foreign gods, representing idolatry and spiritual adultery. This phrase highlights the people's deliberate choice to turn away from God, despite His commandments. The burning of incense to other gods was a direct violation of the first commandment, which forbids the worship of any other gods besides Yahweh.

in the cities of Judah and in the streets of Jerusalem
This phrase underscores the widespread nature of the idolatry. The cities of Judah and the streets of Jerusalem were meant to be places where God's name was honored and His laws upheld. Historically, Jerusalem was the center of Jewish worship, housing the Temple where God's presence dwelt. The mention of both cities and streets indicates that the idolatrous practices were not confined to private spaces but were public and pervasive, affecting the entire community. This public display of idolatry was a blatant rejection of God's covenant and a cause for national judgment.

you, your fathers, your kings, your officials, and the people of the land
This enumeration of different societal groups emphasizes the collective responsibility and guilt of the nation. From the common people to the highest authorities, all were complicit in the sin of idolatry. The inclusion of "fathers" suggests a generational sin, indicating that this was not a new problem but one that had persisted over time. The leaders, including kings and officials, who were supposed to guide the people in righteousness, instead led them into sin. This highlights the failure of leadership and the importance of godly leaders in maintaining a nation's spiritual health.

did the LORD not remember and bring this to mind?
This rhetorical question serves as a sobering reminder of God's omniscience and justice. The Hebrew root for "remember," "זָכַר" (zakar), implies not just recalling but also acting upon that memory. God is portrayed as one who does not overlook sin but holds people accountable. The phrase "bring this to mind" suggests that God actively considers the actions of His people and responds accordingly. In a conservative Christian perspective, this underscores the seriousness of sin and the certainty of divine judgment. It serves as a call to repentance, reminding believers that God is both just and merciful, willing to forgive those who turn back to Him.

So the LORD could no longer endure
The phrase highlights the patience and long-suffering nature of God, which is a recurring theme throughout the Bible. The Hebrew root for "endure" is "נָשָׂא" (nasa), which can mean to bear or carry. This suggests that God had been bearing the weight of the people's sins for a long time. However, there comes a point where divine justice must prevail. This reflects the balance between God's mercy and justice, emphasizing that while God is patient, He is also righteous and cannot tolerate sin indefinitely.

the evil deeds and detestable acts you committed
"Evil deeds" and "detestable acts" refer to the idolatry and moral corruption that the people of Judah engaged in. The Hebrew word for "evil" is "רַע" (ra), which encompasses not just moral evil but also calamity and distress. "Detestable acts" translates from "תּוֹעֵבָה" (to'evah), often used in the context of idolatry and practices that are abominable to God. This highlights the severity of their actions, which were not just wrong but deeply offensive to the holiness of God. Historically, these acts included worshiping foreign gods and engaging in practices contrary to the covenant established with Yahweh.

your land has become a desolation and a waste and a curse
The transformation of the land into "a desolation and a waste" is a direct consequence of the people's disobedience. The Hebrew word for "desolation" is "שְׁמָמָה" (shemamah), indicating utter ruin and emptiness. "Waste" comes from "חָרְבָּה" (chorbah), which also means ruin or destruction. The term "curse" is "קְלָלָה" (qelalah), signifying a state of being under divine judgment. This reflects the covenantal curses outlined in Deuteronomy 28, where disobedience leads to the land suffering as a result of the people's sins. Archaeologically, evidence of destruction layers in ancient Judah corroborates the biblical narrative of conquest and desolation.

without inhabitant, as it is today
This phrase underscores the fulfillment of prophetic warnings. The land, once flowing with milk and honey, is now devoid of its people, fulfilling the dire predictions made by prophets like Jeremiah. The historical context here is the Babylonian exile, where many Judeans were taken captive, leaving the land empty. This serves as a sobering reminder of the consequences of turning away from God. It also points to the hope of restoration, as the desolation is not the end of the story; God's promises of return and renewal are found in later chapters, offering hope amidst judgment.

Because you have burned incense
The act of burning incense in this context is symbolic of idolatry and false worship. In ancient Near Eastern cultures, incense was often used in religious rituals to honor deities. The Hebrew root for "burned incense" is "קָטַר" (qatar), which implies offering something up in smoke. This act was a direct violation of the first commandment, which forbids the worship of other gods. The Israelites' choice to burn incense to foreign gods was a deliberate act of rebellion against the LORD, demonstrating a heart turned away from Him.

and sinned against the LORD
The phrase underscores the gravity of their actions. "Sinned" comes from the Hebrew "חָטָא" (chata), meaning to miss the mark or to fall short of God's standards. Sinning against the LORD is not merely a breach of law but a personal affront to God Himself. It reflects a broken relationship and a rejection of His sovereignty and love. The Israelites' sin was not just ritualistic but relational, as they turned their backs on the covenant relationship with God.

and have not obeyed the voice of the LORD
Obedience to God's voice is a recurring theme in the Bible, emphasizing the importance of heeding divine instruction. The Hebrew word for "obeyed" is "שָׁמַע" (shama), which means to hear intelligently, often with the implication of attention and obedience. The Israelites' failure to obey signifies a willful disregard for God's guidance and commands. It highlights the importance of listening to God, not just hearing His words but acting upon them.

or walked in His law
To "walk" in the law implies living one's life according to God's commandments. The Hebrew word "הָלַךְ" (halak) means to go or to walk, suggesting a continuous, habitual lifestyle. The "law" refers to the Torah, God's instructions for righteous living. The Israelites' failure to walk in His law indicates a lifestyle that consistently deviated from God's path, choosing their own ways over His divine guidance.

or in His statutes
"Statutes" are specific decrees or ordinances given by God. The Hebrew word "חֻקָּה" (chuqqah) refers to something prescribed or appointed. These statutes were meant to set Israel apart as God's holy people. Ignoring these statutes was a rejection of their identity and calling as a nation chosen by God to reflect His holiness and justice.

or in His testimonies
"Testimonies" refer to the witness or evidence of God's will and character, often seen in His covenant promises and acts of deliverance. The Hebrew "עֵדוּת" (edut) signifies a declaration or affirmation. By not walking in His testimonies, the Israelites disregarded the very evidence of God's faithfulness and power in their history, choosing instead to trust in false gods.

this disaster has befallen you
The "disaster" is the consequence of their disobedience and idolatry. The Hebrew "רָעָה" (ra'ah) means evil or calamity, often used to describe the judgment of God. This disaster was not arbitrary but a direct result of their actions, a fulfillment of the covenant curses outlined in Deuteronomy for disobedience. It serves as a sobering reminder of the seriousness of sin and the reality of divine justice.

as you see today
This phrase emphasizes the immediacy and visibility of God's judgment. The consequences of their actions were not distant or abstract but present and undeniable. It serves as a call to repentance, urging the people to recognize their sin and turn back to God. The visible disaster was meant to awaken them to the truth of their situation and the need for a restored relationship with the LORD.

Then Jeremiah said
The phrase indicates a continuation of a discourse, suggesting that Jeremiah is in the midst of delivering a message from God. Jeremiah, a prophet called by God, often served as a mouthpiece for divine communication. His role was not merely to predict future events but to call the people back to covenant faithfulness. The Hebrew root for "said" (אָמַר, 'amar) implies a declaration or proclamation, emphasizing the authoritative nature of Jeremiah's message.

to all the people
This phrase underscores the inclusivity of the message. Jeremiah's audience is not limited to a select group but encompasses the entire community. The Hebrew word for "people" (עַם, 'am) often refers to a collective group bound by common identity and covenant with God. This highlights the communal responsibility and the shared consequences of their actions.

including all the women
The specific mention of women is significant, as it indicates their active participation in the events being addressed. In the historical context, women in Judah had a role in religious practices, sometimes leading to syncretism and idolatry. By addressing them directly, Jeremiah acknowledges their influence and accountability in the spiritual state of the nation.

Hear the word of the LORD
This imperative call to "hear" (שָׁמַע, shama) is more than just listening; it implies obedience and response. The "word of the LORD" signifies divine revelation, carrying the weight of authority and truth. In the biblical narrative, hearing God's word is often linked to covenant obedience and blessing, while ignoring it leads to judgment.

all you people of Judah
The phrase identifies the specific audience as the people of Judah, the southern kingdom. Historically, Judah had witnessed the fall of the northern kingdom (Israel) and was now experiencing its own crisis. The mention of Judah serves as a reminder of their covenant identity and the expectations that come with it.

who are in the land of Egypt
This locational detail is crucial, as it highlights the disobedience of the people who fled to Egypt against God's command. Egypt, historically a place of bondage, symbolizes a return to old ways and a lack of trust in God's deliverance. The presence of Judah in Egypt is a physical and spiritual exile, representing their estrangement from God's promises.

This is what the LORD of Hosts, the God of Israel, says
This phrase establishes the authority and identity of the speaker. "LORD of Hosts" (Yahweh Sabaoth) emphasizes God's supreme command over the heavenly armies, underscoring His power and sovereignty. "The God of Israel" reaffirms His covenant relationship with Israel, highlighting His faithfulness despite their disobedience. This introduction sets the tone for divine judgment and instruction.

As for you and your wives
This addresses the collective responsibility of the people, including both men and women, in their idolatrous practices. The inclusion of "wives" indicates the widespread nature of the sin and the active participation of families in the rebellion against God. It reflects the societal norms where family units were deeply involved in religious practices.

you have spoken with your mouths and fulfilled with your hands your words
This phrase highlights the duplicity and determination of the people. "Spoken with your mouths" suggests verbal commitment, while "fulfilled with your hands" indicates action, showing that their idolatry was both intentional and deliberate. It underscores the seriousness of their sin, as they consciously chose to act against God's commands.

‘We will surely perform our vows that we have made
The people’s declaration to "perform our vows" reveals their stubbornness and commitment to idolatry. Vows in the ancient Near Eastern context were solemn promises, often made in religious settings. Their determination to fulfill these vows to a false deity shows a blatant disregard for their covenant with Yahweh.

to burn incense to the queen of heaven
The "queen of heaven" refers to a pagan deity, likely Ishtar or Astarte, worshipped in the ancient Near East. Burning incense was a common act of worship, symbolizing prayer and devotion. This practice was a direct violation of the first commandment, which forbids the worship of other gods, highlighting the depth of Israel's apostasy.

and to pour out drink offerings to her
Drink offerings were libations poured out as part of religious rituals. This act further illustrates the people's dedication to idolatry, as they offered what was meant for Yahweh to a false god. It signifies a complete turning away from the worship of the true God, embracing pagan practices instead.

Go ahead, then, do what you have promised! Keep your vows!’
This statement is both ironic and judicial. God, through Jeremiah, acknowledges their determination to sin and essentially gives them over to their desires, a theme echoed in Romans 1:24. It serves as a warning of impending judgment, as their actions will lead to their downfall. This reflects the biblical principle that God allows people the freedom to choose, even when it leads to their own destruction, emphasizing the seriousness of free will and accountability.

Nevertheless, hear the word of the LORD
This phrase serves as a divine call to attention, emphasizing the authority and importance of the message that follows. The Hebrew word for "hear" is "שָׁמַע" (shama), which implies not just listening but also obeying. In the biblical context, hearing the word of the LORD is a call to action and repentance. It underscores the seriousness of God's communication and the expectation that His people will respond appropriately.

all you Jews living in the land of Egypt
This phrase identifies the audience of the prophecy—Jews who had fled to Egypt after the fall of Jerusalem. Historically, this reflects a period of disobedience and lack of faith, as the Jews sought refuge in Egypt against God's command to remain in Judah. The mention of Egypt is significant, as it symbolizes a return to a place of former bondage and a lack of trust in God's provision and protection.

I have sworn by My great name, says the LORD
The phrase highlights the solemnity and certainty of God's declaration. In Hebrew culture, swearing by one's name, especially God's name, was the highest form of oath, indicating an unbreakable promise. The "great name" of the LORD refers to His character and reputation, which are holy and unchangeable. This underscores the seriousness of the judgment pronounced and the certainty of its fulfillment.

that never again will My name be invoked by the mouth of any man of Judah
This part of the verse indicates a severe judgment—a cessation of the covenant relationship symbolized by invoking God's name. The Hebrew concept of invoking God's name was tied to worship, identity, and blessing. The prohibition signifies a break in the relationship between God and His people due to their persistent idolatry and disobedience.

in all the land of Egypt
This phrase reiterates the geographical context of the judgment. Egypt, a place of historical significance for the Israelites, represents a return to spiritual and physical bondage. The judgment is comprehensive, affecting all Jews in Egypt, highlighting the totality of their rebellion and the extent of God's response.

saying, 'As surely as the Lord GOD lives.'
This phrase was a common oath among the Israelites, affirming the truth of a statement by invoking the living God. The prohibition of this expression signifies a profound spiritual consequence—God's presence and assurance are withdrawn from those who have turned away from Him. It serves as a sobering reminder of the seriousness of idolatry and the importance of faithfulness to God.

Behold
The word "Behold" is often used in Scripture to draw attention to a significant statement or divine pronouncement. In Hebrew, it is "הִנֵּה" (hinneh), which serves as a call to the audience to pay close attention. This word underscores the seriousness of God's message through Jeremiah, emphasizing that what follows is of utmost importance and divine authority.

I am watching over them
The phrase "I am watching over them" uses the Hebrew root "שָׁקַד" (shaqad), which means to be vigilant or to watch closely. This is a sobering reminder that God is actively observing the actions of His people. In this context, it is not for their protection, as is often the case, but for judgment. It highlights God's omnipresence and His role as a just overseer of His covenant people.

for harm and not for good
This phrase is a reversal of the typical divine promise of protection and blessing. The Hebrew word for "harm" is "רָעָה" (ra'ah), which signifies calamity or disaster. The contrast with "good" (טוֹב, tov) is stark, indicating a deliberate shift in God's dealings with the people of Judah due to their persistent disobedience. It serves as a warning of the consequences of turning away from God's covenant.

Every man of Judah who is in the land of Egypt
This specifies the audience of the prophecy—those from Judah who fled to Egypt against God's command. Historically, this refers to the remnant who sought refuge in Egypt after the Babylonian conquest, despite Jeremiah's warnings. Their choice to settle in Egypt symbolizes a rejection of God's guidance and a reliance on human wisdom and alliances.

will meet his end by sword or famine
The phrase "will meet his end by sword or famine" is a common prophetic declaration of judgment. The "sword" (חֶרֶב, chereb) and "famine" (רָעָב, ra'av) are often used in the Old Testament as instruments of divine judgment. This reflects the covenant curses outlined in Deuteronomy 28, where disobedience leads to such dire consequences. It underscores the seriousness of breaking covenantal faithfulness.

until they are finished off
The phrase "until they are finished off" indicates the completeness of the judgment. The Hebrew root "תָּמַם" (tamam) means to be complete or finished. This signifies that the judgment will be thorough and exhaustive, leaving no remnant of those who defied God's command. It serves as a sobering reminder of the finality of divine judgment when repentance is absent.

Those who escape the sword
This phrase refers to the survivors of a divine judgment. In the Hebrew context, "the sword" often symbolizes war, destruction, or divine retribution. Historically, the Israelites faced numerous threats from surrounding nations, and the sword represents the tangible consequences of disobedience to God. The escape signifies God's mercy, allowing a remnant to survive despite the judgment.

will return from the land of Egypt
Egypt, in biblical history, is often a place of refuge but also a symbol of bondage and idolatry. The Israelites' return from Egypt signifies a return to God's covenant land, Judah. This movement is not just physical but spiritual, representing a return to faithfulness and reliance on God rather than foreign powers.

to the land of Judah
Judah is the southern kingdom, the land promised to the descendants of Abraham, Isaac, and Jacob. It holds significant spiritual importance as the center of worship and the location of Jerusalem and the Temple. Returning to Judah symbolizes a restoration of the relationship with God and a return to the place of divine promise and blessing.

few in number
This phrase highlights the severity of the judgment and the small size of the remnant. It serves as a sobering reminder of the consequences of disobedience. However, it also emphasizes the preciousness of the faithful remnant, a theme throughout Scripture where God often works through a faithful few to accomplish His purposes.

Then the whole remnant of Judah
The "remnant" is a recurring biblical theme, referring to those who remain faithful to God amidst widespread unfaithfulness. This remnant is a beacon of hope and a testament to God's enduring covenant. The "whole remnant" suggests a unified group, purified and refined through trials, ready to fulfill God's purposes.

who went to live in the land of Egypt
This phrase underscores the disobedience of those who sought refuge in Egypt against God's command. It serves as a historical reminder of the Israelites' tendency to rely on human solutions rather than divine guidance. Their journey to Egypt was a step away from God's will, and their return signifies repentance and restoration.

will know whose word will stand, Mine or theirs
This powerful declaration emphasizes the authority and reliability of God's word over human plans and declarations. In the Hebrew context, "word" (dabar) signifies not just spoken words but the active, living power of God's promises and commands. This phrase challenges the people to recognize the supremacy of God's will and the futility of opposing it. It serves as a call to trust in God's sovereignty and faithfulness, reinforcing the truth that His word is eternal and unchanging.

And this will be a sign to you
The phrase "a sign to you" in Hebrew is "אוֹת לָכֶם" (oth lachem). In the biblical context, a "sign" often serves as a divine confirmation of God's word or promise. It is a tangible or visible event that validates the truth of God's message. In this passage, God is providing a sign to the people of Judah as a testament to His impending judgment. Historically, signs were used by prophets to authenticate their divine commission and to assure the people that the prophecy would indeed come to pass. This sign is meant to awaken the people to the reality of their situation and the certainty of God's word.

declares the LORD
The phrase "declares the LORD" is a common prophetic formula in the Hebrew Bible, often rendered from "נְאֻם יְהוָה" (ne'um YHWH). It emphasizes the authority and certainty of the message being delivered. The use of "LORD" in all caps signifies the Tetragrammaton, YHWH, the covenant name of God, highlighting His eternal and unchanging nature. This declaration underscores that the message is not from Jeremiah himself, but from God, who is sovereign and faithful to His word.

that I will punish you in this place
The word "punish" in Hebrew is "פָּקַד" (paqad), which can mean to visit, attend to, or reckon with. In this context, it refers to God's judgment upon the people for their disobedience and idolatry. "In this place" refers to Egypt, where the remnant of Judah had fled despite God's command to remain in Judah. Historically, Egypt was often seen as a place of refuge, but God is making it clear that there is no escape from His judgment. This serves as a reminder of God's omnipresence and His ability to execute justice wherever His people may be.

so that you may know
The phrase "so that you may know" indicates the purpose behind God's actions. The Hebrew word for "know" is "יָדַע" (yada), which implies an intimate, experiential knowledge. God's intention is for the people to come to a deep understanding of His sovereignty and the truth of His words. This knowledge is not merely intellectual but is meant to lead to a transformation of heart and behavior.

that My words will surely stand against you for harm
The phrase "My words will surely stand" is a powerful assertion of the reliability and permanence of God's word. The Hebrew root "קוּם" (qum) means to arise, stand, or endure. God's words are unchangeable and will accomplish what He has purposed. "Against you for harm" indicates the negative consequences of their disobedience. The Hebrew word for "harm" is "רָעָה" (ra'ah), which can mean evil, disaster, or calamity. This serves as a sobering reminder of the seriousness of turning away from God and the inevitable consequences of sin. It is a call to repentance and a return to faithfulness, highlighting God's justice and the certainty of His prophetic word.

This is what the LORD says
This phrase underscores the authority and divine origin of the message. In Hebrew, "LORD" is "YHWH," the sacred name of God, emphasizing His sovereignty and covenant relationship with Israel. The phrase indicates that the following message is not merely a human prediction but a divine decree, reinforcing the certainty and seriousness of the prophecy.

I am about to deliver
The Hebrew root for "deliver" is "nathan," meaning to give or hand over. This conveys God's active role in the unfolding of historical events. It is a reminder of God's control over nations and leaders, and His ability to orchestrate events according to His divine will. This phrase also implies an imminent action, highlighting the urgency and inevitability of the prophecy.

Pharaoh Hophra king of Egypt
Pharaoh Hophra, known historically as Apries, ruled Egypt during a tumultuous period. His reign is marked by internal strife and external threats, reflecting the instability of relying on earthly powers rather than God. The mention of Hophra serves as a historical anchor, reminding readers of the real-world consequences of political alliances and the futility of trusting in human strength over divine guidance.

into the hands of his enemies who seek his life
The phrase "into the hands of" is a common biblical expression denoting defeat or capture. It signifies a transfer of power and control, often used to describe God's judgment. The "enemies who seek his life" highlights the personal and political animosity against Hophra, illustrating the broader theme of divine justice against those who oppose God's will.

just as I delivered Zedekiah king of Judah
Zedekiah's fate serves as a parallel and a warning. His capture by Nebuchadnezzar was a direct result of his rebellion against God and reliance on Egypt for support. This comparison underscores the consistency of God's judgment and the consequences of disobedience. It serves as a sobering reminder of the importance of faithfulness to God.

into the hands of Nebuchadnezzar king of Babylon
Nebuchadnezzar, a dominant figure in the ancient Near East, is often depicted as an instrument of God's judgment. His mention here reinforces the theme of divine sovereignty over world events. Babylon's rise and fall are orchestrated by God, demonstrating His ultimate authority over all kingdoms and rulers.

who was his enemy and was seeking his life
This phrase emphasizes the personal nature of the conflict and the inevitability of God's judgment. It reflects the broader biblical theme of the futility of opposing God's plans. The pursuit of Zedekiah's life by Nebuchadnezzar serves as a metaphor for the relentless nature of divine justice against those who defy God's commands.