Jeremiah 43:6
Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.
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EXPOSITORY (ENGLISH BIBLE)
43:1-7 Only by pride comes contention, both with God and man. They preferred their own wisdom to the revealed will of God. Men deny the Scriptures to be the word of God, because they are resolved not to conform themselves to Scripture rules. When men will persist in sin, they charge the best actions to bad motives. These Jews deserted their own land, and threw themselves out of God's protection. It is the folly of men, that they often ruin themselves by wrong endeavours to mend their situation.All the remnant of Judah that were returned - In this way, the utter depopulation of the land was completed. Thus was fulfilled the predictions of Jeremiah 24:8-10, and the sole hope of the nation now centered in the exiles at Babylon Jeremiah 24:5-7. 6. the king's daughters—Zedekiah's (Jer 41:10). Of

the king’s daughters here mentioned, see Jeremiah 41:10. Even men, and women, and children, and the king's daughters,.... This, according to the supplement of our version, explains who they were that were taken and had into Egypt, persons of every sex, age, and rank; though rather these words design and describe persons distinct from the former, that came out of other countries; see Jeremiah 41:10;

and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan: even the poor of the land to till it; and to whom he gave fields and vineyards, and committed them to the care and government of Gedaliah, when the rest were carried captive to Babylon; and now these, in some sort, may be said to be carried captive by their own brethren into Egypt:

and Jeremiah the prophet, and Baruch the son of Neriah; whom they forced with them, partly to punish them, and partly to give countenance to their conduct; but not without the will of God, who so ordered it in his providence, that they might have the prophet with then, to reprove them for their sins, and warn them of their danger and ruin, and so leave them inexcusable.

Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the {g} prophet, and Baruch the son of Neriah.

(g) When these wicked lead away by force.

EXEGETICAL (ORIGINAL LANGUAGES)
ויהיוּ, used instead of the impersonal והיה, is referred to the following subject by a rather unusual kind of attraction; cf. Ewald, 345, b. All the men who set their faces, i.e., intend, to go to Egypt shall perish; not a single one shall escape the evil; for the same judgment of wrath which has befallen Jerusalem shall also come on those who flee to Egypt; cf. Jeremiah 7:20. On the expression "ye shall become a curse," etc., cf. Jeremiah 24:9; Jeremiah 25:18; Jeremiah 29:18.

Taking for granted that the leaders of the people will not obey, Jeremiah appends to the word of the Lord an earnest address, in which several points are specially insisted on, viz., that the Lord had spoken to them, that He had forbidden them to go to Egypt, and that he (the prophet), by proclaiming the word of the Lord, had warned them (העיד בּ, to testify, bear witness against a person, i.e., warn him of something, cf. Jeremiah 11:7). Thus he discloses to them the dangerous mistake they are in, when they first desire some expression of the mind of the Lord regarding their intentions, and, in the hope that He will accede to their request, promise unconditional obedience to whatever He may direct, but afterwards, when they have received a message from the Lord, will not obey it, because it is contrary to what they wish. The Kethib התעתים has been incorrectly written for התעיים, the Hiphil from תּעה, to err; here, as in Proverbs 10:17, it means to make a mistake. בּנפשׁותיכם, not, "you mislead your own selves," decepistis animas vestras (Vulg.), nor "in your souls," - meaning, in your thoughts and intentions (Ngelsbach), - but "at the risk of your souls," your life; cf. Jeremiah 17:21. וּלכל אשׁר (Jeremiah 42:21), "and that in regard to all that for which Jahveh has sent me to you," points back to their promise, Jeremiah 42:5, that they would do "according to all the word." By employing the perfect in Jeremiah 42:20, Jeremiah 42:21, the thing is represented as quite certain, as if it had already taken place. Jeremiah 42:22 concludes the warning with a renewed threat of the destruction which shall befall them for their disobedience.

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