New International Version
Do not weep for the dead king or mourn his loss; rather, weep bitterly for him who is exiled, because he will never return nor see his native land again.
New Living Translation
Do not weep for the dead king or mourn his loss. Instead, weep for the captive king being led away! For he will never return to see his native land again.
English Standard Version
Weep not for him who is dead, nor grieve for him, but weep bitterly for him who goes away, for he shall return no more to see his native land.
New American Standard Bible
Do not weep for the dead or mourn for him, But weep continually for the one who goes away; For he will never return Or see his native land.
King James Bible
Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.
Holman Christian Standard Bible
Do not weep for the dead; do not mourn for him. Weep bitterly for the one who has gone away, for he will never return again and see his native land.
International Standard Version
"Don't cry for the dead or grieve for them. Weep bitterly for the one going away, because he won't return again nor see the land of his birth.
"'Do not weep for the king who was killed. Do not grieve for him. But weep mournfully for the king who has gone into exile. For he will never return to see his native land again.
GOD'S WORD® Translation
Don't cry for the dead. Don't shake your heads at them. Cry bitterly for those who are taken away, because they won't come back to see their homeland.
JPS Tanakh 1917
Weep ye not for the dead, Neither bemoan him; But weep sore for him that goeth away, For he shall return no more, Nor see his native country.
New American Standard 1977
Do not weep for the dead or mourn for him,
But weep continually for the one who goes away;
For he will never return
Or see his native land.
Parallel CommentariesMatthew Henry's Concise Commentary
22:10-19 Here is a sentence of death upon two kings, the wicked sons of a very pious father. Josiah was prevented from seeing the evil to come in this world, and removed to see the good to come in the other world; therefore, weep not for him, but for his son Shallum, who is likely to live and die a wretched captive. Dying saints may be justly envied, while living sinners are justly pitied. Here also is the doom of Jehoiakim. No doubt it is lawful for princes and great men to build, beautify, and furnish houses; but those who enlarge their houses, and make them sumptuous, need carefully to watch against the workings of vain-glory. He built his houses by unrighteousness, with money gotten unjustly. And he defrauded his workmen of their wages. God notices the wrong done by the greatest to poor servants and labourers, and will repay those in justice, who will not, in justice, pay those whom they employ. The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly. Jehoiakim was unjust, and made no conscience of shedding innocent blood. Covetousness, which is the root of all evil, was at the bottom of all. The children who despise their parents' old fashions, commonly come short of their real excellences. Jehoiakim knew that his father found the way of duty to be the way of comfort, yet he would not tread in his steps. He shall die unlamented, hateful for oppression and cruelty.
Verses 10-12. - There is a fate worse than that of the dead Josiah. Weep not, in comparison, for him, but weep sore for him that goeth away (or rather, that is gone away). The king referred to is probably Jehoahaz, who, though two years younger than Jehoiakim (2 Kings 23:31; comp. 36), was preferred to him by the people on the death of Josiah. The counsel to "weep sore" for this royal exile was carried out, as Mr. Samuel Cox observes (and we have, perhaps, a specimen of the popular elegies upon him in Ezekiel 19:1-4): "A young lion of royal strain, caught untimely, and chained and carried away captive, - this was how the people of Israel conceived of Shallum" ('Biblical Expositions,' p. 120). The conjecture is incapable of proof; and Ezekiel, we know, was fond of imaginative elegies. But probably enough he was in harmony with popular feeling on this occasion. The identification of Shallum with Jehoahaz is confirmed by 1 Chronicles 3:15 (Shallum, the youngest son of Josiah); the name appears to have been changed on his accession to the throne, just as Eliakim was changed to Jehoiakim (2 Chronicles 36:4). There is, therefore, no occasion to suppose an ironical allusion to the short reign of Jehoahaz, which might be compared to that of the Israelitish king Shallum (somewhat as Jezebel addresses Jehu as "O Zimri, murderer of his lord," 2 Kings 9:31). This view has the support of F. Junius (professor at Leyden, 1592), of Graf, and Rowland Williams; but why should not the Chronicler, though writing in the Persian period, have drawn here, as well as elsewhere in the genealogies, from ancient traditional sources? There is nothing in ver. 11 to suggest an allusion to the fate of the earlier Shallum.
Gill's Exposition of the Entire Bible
Weep ye not for the dead, neither bemoan him,.... Not Jehoiakim, as Jarchi and Kimchi; but King Josiah, slain by Pharaohnecho; who, being a pious prince, a good king, and very useful, and much beloved by his people, great lamentation was made for him by them, and by the prophet also; but now he exhorts them to cease weeping, or at least not to weep so much for him, it being well with him, and he taken away from evil to come; and especially since they had other and worse things to lament; see 2 Chronicles 35:24;
but weep sore for him that goeth away: or, "in weeping weep" (f): weep bitterly, and in good earnest; there is reason for it; for him that was about to go, or was gone out of his own land, even Jehoahaz or Shallum, after mentioned, who reigned but three months, and was put into bonds by Pharaohnecho king of Egypt, and carried by him thither, 2 Chronicles 36:4;
for he shall return no more, nor see his native country; for he died in Egypt, 2 Kings 23:34; Jarchi interprets the dead, in the first clause, of Jehoiakim, who died before the gate, when they had bound him to carry him captive, 2 Chronicles 36:6; "and him that goeth away", of Jeconiah and Zedekiah, who were both carried captive; and so Kimchi; but the former interpretation is best. Some understand this not of particular persons, but of the people in general; signifying that they were more happy that were dead, and less to be lamented, than those that were alive, and would be carried captive, and never see their own country any more; see Ecclesiastes 4:2; but particular persons seem manifestly designed.
(f) "deplorate deplorando", Schmidt; "flete flendo", Pagninus, Montanus.
Jamieson-Fausset-Brown Bible Commentary
10, 11. Weep … not for—that is, not so much for Josiah, who was taken away by death from the evil to come (2Ki 22:20; Isa 57:1); as for Shallum or Jehoahaz, his son (2Ki 23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (2Ki 23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2Ch 35:24, 25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (2Ki 15:13; 2Ch 36:1-4). Shallum means "retribution," a name of no good omen to him [Grotius]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. 1Ch 3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (2Ki 23:31, 36; 2Ch 36:1); perhaps on account of Jehoiakim's extravagance (Jer 22:13, 15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar.
He shall not return—The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.
Jeremiah 22:10 Additional Commentaries
A Warning about Jehoahaz
10Do not weep for the dead or mourn for him, But weep continually for the one who goes away; For he will never return Or see his native land. 11For thus says the LORD in regard to Shallum the son of Josiah, king of Judah, who became king in the place of Josiah his father, who went forth from this place, "He will never return there;…
2 Chronicles 35:25
Jeremiah composed laments for Josiah, and to this day all the male and female singers commemorate Josiah in the laments. These became a tradition in Israel and are written in the Laments.
2 Chronicles 36:4
The king of Egypt made Eliakim, a brother of Jehoahaz, king over Judah and Jerusalem and changed Eliakim's name to Jehoiakim. But Necho took Eliakim's brother Jehoahaz and carried him off to Egypt.
And I declared that the dead, who had already died, are happier than the living, who are still alive.
The righteous perish, and no one takes it to heart; the devout are taken away, and no one understands that the righteous are taken away to be spared from evil.
No one will offer food to comfort those who mourn for the dead--not even for a father or a mother--nor will anyone give them a drink to console them.
Therefore this is what the LORD says about Jehoiakim son of Josiah king of Judah: "They will not mourn for him: 'Alas, my brother! Alas, my sister!' They will not mourn for him: 'Alas, my master! Alas, his splendor!'
"Then tell them, 'This is what the LORD Almighty, the God of Israel, says: Drink, get drunk and vomit, and fall to rise no more because of the sword I will send among you.'
I will also bring back to this place Jehoiachin son of Jehoiakim king of Judah and all the other exiles from Judah who went to Babylon,' declares the LORD, 'for I will break the yoke of the king of Babylon.'"
This is what the LORD Almighty, the God of Israel, says: 'As my anger and wrath have been poured out on those who lived in Jerusalem, so will my wrath be poured out on you when you go to Egypt. You will be a curse and an object of horror, a curse and an object of reproach; you will never see this place again.'
None of the remnant of Judah who have gone to live in Egypt will escape or survive to return to the land of Judah, to which they long to return and live; none will return except a few fugitives."
"Son of man, with one blow I am about to take away from you the delight of your eyes. Yet do not lament or weep or shed any tears.
Treasury of Scripture
Weep you not for the dead, neither bemoan him: but weep sore for him that goes away: for he shall return no more, nor see his native country.
Jump to PreviousBemoan Birth Bitter Bitterly Continually Country Dead Exiled Goes Grief Loss Mourn Native Rather Songs Sore Traveller Weep Weeping
Jump to NextBemoan Birth Bitter Bitterly Continually Country Dead Exiled Goes Grief Loss Mourn Native Rather Songs Sore Traveller Weep Weeping
LinksJeremiah 22:10 NIV
Jeremiah 22:10 NLT
Jeremiah 22:10 ESV
Jeremiah 22:10 NASB
Jeremiah 22:10 KJV
Jeremiah 22:10 Bible Apps
Jeremiah 22:10 Bible Suite
Jeremiah 22:10 Biblia Paralela
Jeremiah 22:10 Chinese Bible
Jeremiah 22:10 French Bible
Jeremiah 22:10 German Bible
Alphabetical: again away because bitterly But continually dead Do exiled for goes he him his is king land loss mourn native never nor not one or rather return see the weep who will
OT Prophets: Jeremiah 22:10 Don't you weep for the dead neither (Jer.) Christian Bible Study Resources, Dictionary, Concordance and Search Tools