and said to them, “Yahweh, the God of Israel, to whom you sent me to present your supplication before him, says:
Parallel Translations
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and said to them, “Yahweh, the God of Israel, to whom you sent me to present your supplication before him, says:
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And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;
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and said unto them: 'Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before Him:
Cross-references (5)
Passages linked to Jeremiah 42:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Kings 19:4 It may be Yahweh your God will hear all the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which Yahweh your God has heard. Therefore lift up your prayer for the remnant that is left.’ ”
- 2 Kings 19:6 Isaiah said to them, “Tell your master this: ‘Yahweh says, “Don’t be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me.
- Jeremiah 42:2 and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to Yahweh your God, even for all this remnant; for we are left but a few of many, as your eyes see us;
- 2 Kings 19:20-37 Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel, says ‘You have prayed to me against Sennacherib king of Assyria, and I have heard you. This is the word that Yahweh has spoken concerning him: ‘The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel! By your messengers, you have defied the Lord, and have said, “With the multitude of my chariots, I have come up to the height of the mountains, to the innermost parts of Lebanon, and I will cut down its tall cedars and its choice cypress trees; and I will enter into his farthest lodging place, the forest of his fruitful field. I have dug and drunk strange waters, and I will dry up all the rivers of Egypt with the sole of my feet.” Haven’t you heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps. Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like grain blasted before it has grown up. But I know your sitting down, your going out, your coming in, and your raging against me. Because of your raging against me, and because your arrogance has come up into my ears, therefore I will put my hook in your nose, and my bridle in your lips, and I will turn you back by the way by which you came.’ “This will be the sign to you: This year, you will eat that which grows of itself, and in the second year that which springs from that; and in the third year sow, and reap, and plant vineyards, and eat its fruit. The remnant that has escaped of the house of Judah will again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and out of Mount Zion those who shall escape. Yahweh’s zeal will perform this. “Therefore Yahweh says concerning the king of Assyria, ‘He will not come to this city, nor shoot an arrow there. He will not come before it with shield, nor cast up a mound against it. He will return the same way that he came, and he will not come to this city,’ says Yahweh. ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ” That night, Yahweh’s angel went out, and struck one hundred eighty-five thousand in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies. So Sennacherib king of Assyria departed, and went and returned, and lived at Nineveh. As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.
- 2 Kings 22:15-20 She said to them, “Yahweh the God of Israel says, ‘Tell the man who sent you to me, “Yahweh says, ‘Behold, I will bring evil on this place, and on its inhabitants, even all the words of the book which the king of Judah has read. Because they have forsaken me, and have burned incense to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath shall be kindled against this place, and it will not be quenched.’ ” But to the king of Judah, who sent you to inquire of Yahweh, tell him, “Yahweh the God of Israel says, ‘Concerning the words which you have heard, because your heart was tender, and you humbled yourself before Yahweh, when you heard what I spoke against this place, and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes, and wept before me; I also have heard you,’ says Yahweh. ‘Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.’ ” ’ ” So they brought this message back to the king.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain He then says that he faithfully related to them…
He then says that he faithfully related to them what God had commanded, Thus saith Jehovah, the God of Israel, to whom you sent me By this circumstance he shews that they were more bound to obey; for if God had sent his Prophet to them,’ they ought to have obeyed his voice; but when they of their own accord came to him and prayed for a favor, and wished God’s will to be made known to them, they became doubly culpable when they refused the answer given them in God’s name. And he adds, That I might prostrate, or make to fall, your prayer before God We have stated what is meant by this mode of speaking; but there is a difference to be noticed, for he had been requested sup-pliantly to ask God; and he says here that he had not only prayed, but had presented the prayer of the whole people, because he acted for the public; and then he was a middle person between God and the people. On this account he says, that he had been seat to present the prayer of the people to God, for he asked nothing for himself, but acted for them all, and asked God to answer the people.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jer 42:9 And said unto them, Thus saith the…
Jer 42:9 And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him;
Ver. 9. Unto whom ye sent me to present your supplication.] Heb., To make your supplication fall in his presence. This I have not ceased to do ever since, but had no answer till now; and it may be that now you may the better regard it. Cito data eito vilescunt. Soon given, soon worthless.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The prophet after ten days, all which time some…
The prophet after ten days, all which time some (but upon what ground I know not) think he spent in prayer, receiveth an answer from God, which he presently communicates to the princes and people, with a preface that containeth in it many arguments to have induced this compliance with it:
1. Because it came from the Lord.
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2. From that God who, as he was in covenant with Israel, so in all the course of his providence had so carried himself to them, as they had no just reason to suspect either his kindness or his power.
3. From their employing of him to seek God upon their behalf.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain If ye will still abide in this land,.... In…
If ye will still abide in this land,.... In the land of Judea, their native country, where they had always lived, and where they continued when their brethren were carried captive; and yet they thought of going out of it, which the Lord knew; and therefore to encourage them to abide in it, and not think of departing into Egypt; that if they would take up their residence in it, and determine to continue there, he thus promises them:
then will I build you, and not pull you down: and I will plant you,
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and not pluck you up; that is, they should be firm and stable, happy and prosperous; and abound with all kind of blessings, and increase in numbers, wealth, and riches. The metaphors are taken from building houses, and planting fields and vineyards:
for I repent me of the evil that I have done unto you; not that he had done any unjust thing to them; or that he changed his mind concerning them; but that he had compassion on them, and would change his way and course of providence towards them, according to his unchangeable will.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9. Thus saith the Lord — How definite and…
9. Thus saith the Lord — How definite and vivid, apparently, was the consciousness of Jeremiah that he was the organ of God! And how clearly does such a belief as this on the part of individuals and the people generally lie at the foundation of every thing characteristic in the Old Testament.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9–22. Du. (see introd. note to section) considers Jer_42:15-18…
9–22. Du. (see introd. note to section) considers Jer_42:15-18 as wholly an addition, and Jer_42:9-14 as containing much editorial matter.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 9-12. The blessedness of patient endurance.
Vers. 9-12. The blessedness of patient endurance.
In answer to the appeal of the people for guidance, Jeremiah has to tell them that good will attend them so long as they stay in their land, but curses if they flee to Egypt. Hardships crowd upon them at present, and dangers threaten for the future. But if they will but endure these patiently, God will save and prosper them.
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I WHY THE PEOPLE WERE REQUIRED TO REMAIN IN THEIR LAND.
1. It was the will of God. When we know his will, if we know nothing more, that alone should be a final answer to all questions. Because he is our King we are bound to obey, and because he is our Father his will must be for our good.
2. It was the course of faith. Flight to Egypt was always regarded as a sign of distrust in God and reliance upon the arm of flesh. Repeatedly had the people been warned not to trust "upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh King of Egypt unto all that trust on him". (2Ki_18:21) When Pharaoh takes the place of Jehovah, when any earthly judge is trusted rather than God, it will surely betray us.
3. It was a safeguard for purity. Egypt was a heathen power. An asylum in Egypt would bring temptations to immorality and unfaithfulness to the God of Israel. It is always unwise and wrong to run into temptation in order to escape from trouble.
4. It was a sign of contentment. It is happiest for a man to do his duty in that state of life into which it has pleased God to call him, though if God calls him out of one state to a more prosperous one, he may enjoy the greater comfort thus gained.
II WHAT PROMISES WERE GIVEN TO THOSE WHO REMAINED IN THEIR LAND.
1. Prosperity would be restored. The troubles of God"s people are transitory. Patient endurance will see the end of all of them. Then God will bring, not bare deliverance, but happiness and prosperity. The Jew looked for this in temporal concerns; the Christian expects it in eternal things.
2. The people would be delivered from danger. God would save them from the King of Babylon. And if this salvation was possible, shall we not believe that all other deliverances are possible, and rest calmly assured that to those who patiently and obediently submit to God no real harm can come? Nebuchadnezzar may triumph insolently; but God can cast him down to the level of the brutes. The lions may roar, but they are chained, or God wilt send an angel to shut their mouths.
III WHAT ASSURANCES THE PEOPLE HAD THAT IT WOULD BE THUS WELL WITH THEM IF THEY REMAINED IN THEIR LAND.
1. They were assured of the presence of God. "I am with you" (ver. 11). If God is with us, we can dispense with the patronage of a Pharaoh, even though a Nebuchadnezzar is thundering at our gates.
2. They were assured of the active help of God. "I am with you to save you." The very object of God"s presence is his people"s good. When present he does not only observe; he acts, saves, delivers.
3. They were assured of the continued mercy of God. "I will procure you mercy" (ver. 12).
4. They were assured that God would overrule their enemy and convert him into their friend. Nebuchadnezzar should be made to have mercy upon the people. Thus what we most fear is led by God to work our good when we are obedient and submissive.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.