so that none of the remnant of Judah, who have gone into the land of Egypt to live there, will escape or be left to return into the land of Judah, to which they have a desire to return to dwell there; for no one will return except those who will escape.’ ”
Parallel Translations
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so that none of the remnant of Judah, who have gone into the land of Egypt to live there, will escape or be left to return into the land of Judah, to which they have a desire to return to dwell there; for no one will return except those who will escape.’ ”
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So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.
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so that none of the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to which they have a desire to return to dwell there; for none shall return save such as shall escape.'
Cross-references (12)
Passages linked to Jeremiah 44:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 22:26-27 I will cast you out with your mother who bore you into another country, where you were not born; and there you will die. But to the land to which their soul longs to return, there they will not return.”
- Romans 9:27 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
- Isaiah 4:2 In that day, Yahweh’s branch will be beautiful and glorious, and the fruit of the land will be the beauty and glory of the survivors of Israel.
- Isaiah 10:20 It will come to pass in that day that the remnant of Israel, and those who have escaped from the house of Jacob will no more again lean on him who struck them, but shall lean on Yahweh, the Holy One of Israel, in truth.
- Jeremiah 42:17 So will it be with all the men who set their faces to go into Egypt to live there. They will die by the sword, by the famine, and by the pestilence. None of them will remain or escape from the evil that I will bring on them.’
- Jeremiah 44:27-28 Behold, I watch over them for evil, and not for good; and all the men of Judah who are in the land of Egypt will be consumed by the sword and by the famine, until they are all gone. Those who escape the sword will return out of the land of Egypt into the land of Judah few in number. All the remnant of Judah, who have gone into the land of Egypt to live there, will know whose word will stand, mine or theirs.
- Isaiah 30:1-3 “Woe to the rebellious children”, says Yahweh, “who take counsel, but not from me; and who make an alliance, but not with my Spirit, that they may add sin to sin, who set out to go down into Egypt, and have not asked my advice, to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt! Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion.
- Jeremiah 42:22 Now therefore know certainly that you will die by the sword, by the famine, and by the pestilence in the place where you desire to go to live there.”
- Matthew 23:33 You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?
- Romans 2:3 Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God?
- Romans 11:5-6 Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
- Hebrews 2:3 how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those who heard,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Calvin 1540 · Public Domain The Prophet seems to be inconsistent with himself; for…
The Prophet seems to be inconsistent with himself; for at the beginning of the verse he says that there would be no residue, but at the end he adds an exception, that there would be few alive, who would flee, and, by some miracle, escape from death. Some take this view, that none of the ungodly despisers would remain, but that some would yet be preserved alive, even those who had been drawn there against their own will, such as Jeremiah, Baruch, and such as were like them. But this explanation may seem forced at the first view; and yet if the Prophet is speaking of the Jews who had fled into Egypt, it is necessary so to take it; otherwise there would be a manifest inconsistency and contradiction. But we may also refer what he says at the end of the verse to the exiles in Babylon; for they who had concealed themselves in Egypt thought that it was all over with all others, because they had been led away into a distant country. As, then, a return to their country was closed up against them, they thought that they themselves would become the sole heirs of the land; for as Egypt was not far from the land of Judah, a return was easy, and also free, because they had made a treaty with the Egyptians; and further, they had gone to them as friends to partake of their hospitality. They, then, who dwelt in Egypt thought that the land of Judah would be their own.
But God says that none would return into that land except those who should escape, even those to whom permission to return would be given at the end of their captivity and exile. I take then the word פלטים, pelethim, at the end of the verse, as referring to the remnant which God would at length gather, when liberty to return was granted to the Jews by the edict of Cyrus, at the end of the seventy years, which the Prophet had before mentioned. And this seems to me a simpler meaning, that. is, that none would remain of that remnant which had gone down to Egypt, who came, as it is expressed, to sojourn in the land of Egypt and to return to the land of Judah, for this was their purpose.
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He then adds, To which they lift up their souls to return there The Prophet here exposes the confidence by which the Jews still deceived themselves; for the lifting up of which he speaks, means to aspire or to hope, and denotes pride and presumption. So by saying that they lifted up their souls, he reproves them, because they were still inflated with a foolish hope, and persuaded themselves that a return would soon be open for them, as the land was without any possessors. As, then, they were cherishing themselves with such delusions, they were to know that they were never to return there, They shall not return, he says. And then follows an exception, Except those who escape, even those of whom the Jews in Egypt despaired, who thought that they did well, and had taken a prudent counsel, because they had for a time a quiet hiding-place in Egypt. It now follows, —
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.
Geneva Bible translators 1599 · Public Domain Meaning, but a few.
Meaning, but a few.
Hebrew, lift up their souls.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 44:14 So that none of the remnant of…
Jer 44:14 So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.
Ver. 14. For none shall return, but such as shall escape,] sc., From these fighters against God, Johanan and his complices. The Talmudists tell us - but who told them? - that Nebuchadnezzar, at his conquest of Egypt, sent back into Judea Jeremiah and Baruch, &c.
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 There is a great variety in the reading of…
There is a great variety in the reading of the words, Jer 44:14; some reading besides such as have a desire to return; others, although they have a desire to return; others, for they have a desire to return. The words seem to hint that these Jews went into the land of Egypt, not with a design to live there always, but to stay for a while till the heat of the Chaldeans in inquiring after the blood of Gedaliah should be over, then thinking to return into their own country; which one would think were true, considering it not only as their native soil, but also a place where was now room enough, and they might live in much greater plenty than they could in Egypt. The only difficulty is in the last words, compared with what in the same verse went before; it is said in the beginning of the verse that none of them should escape, and in the close,
none shall return but such as shall escape. But reason will guide us to interpret the first none in a restrained sense, i.e. none of those who have been the authors of this counsel and rebellion against God, and who went into Egypt willingly; for none can think that God involved Jeremiah and Baruch who were in Egypt (at least the first of them) in the same punishment with which he punished the rebellious Jews. Or none of those who in Egypt have burnt incense to idols, and defiled themselves with the idolatry of Egypt; but there shall some escape, such as have been forced into Egypt against their wills; and such as, being so forced, when they came here did not fall in with the idolatry of the Egyptians, (for we may gather from the next verse that all of them did not,) these men shall again return into the land of Judah. This to me seemeth the fairest and most probable sense of the words.
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 So that none of the remnant of Judah,.... Which…
So that none of the remnant of Judah,.... Which were left in the land of Judea after the captivity:
which are gone into the land of Egypt to sojourn there, shall escape or remain; escape either the sword, or the famine, or the pestilence, or remain in the land of Egypt, or in the land of the living; so general should be the destruction:
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that they should return into the land of Judah, to the which they have a desire to return there; or, "have lift up their souls (b) to return there": most earnestly desire it, and have raised hopes and expectations of it; for it seems that those Jews that went into Egypt did not go with a design to settle there for ever; but to return to their own land, when there should be better times, and more safety and security there; particularly when they thought the affair of the death of Gedaliah would be no further inquired into:
for none shall return but such as shall escape; out of the hands of Johanan, and the rest of the captains; and should get out of the land of Egypt before the Chaldeans came into it. Some understand this of those that should escape out of Babylon; that none should return to Judea but those of that captivity, who should be released by the proclamation of Cyrus. Jarchi interprets it of Jeremiah and Baruch, whom Nebuchadnezzar removed to Babylon, when Egypt fell into his hands, in the twenty seventh year of his reign, as is related in the Jewish chronicles (c).
(b) "elevant, vel elevantes animam, suam", Pagninus, Vatablus, Calvin; "attolunt animam suam", Schmidt. (c) Seder Olam Rabba, c. 26. p. 77.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For none - Only such shall escape, as have…
For none - Only such shall escape, as have been forced into Egypt against their wills; and as did not fall in with the idolatry of the Egyptians.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain Literally, “And there shall not be to the remnant…
Literally, “And there shall not be to the remnant of Judah, which are going to sojourn there in the land of Egypt, one that escapes or remains etc.” The word rendered “escapes” means one who slips away, saves himself by a stealthy flight Gen 14:13; the word “remains,” one who survives when all the rest perish Job 18:19. Of all those now going down to Egypt none shall return to Judaea except a few miserable fugitives, who shall steal away as men who flee in battle 2Sa 19:3. For really years Jewish settlers had gone to Egypt in great numbers, and these old settlers would be treated in the same way as the Egyptians, but these fugitives, with no knowledge of the Egyptian language or ways, would have no friends in the country to aid them, and would also be recognized by the Chaldaeans as inveterate enemies, and mercilessly slain.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Desire and expectation, chap. xxii. 27. They meant to…
Desire and expectation, chap. xxii. 27. They meant to return as soon as the Chaldeans had left the country: but their hose were vain. The enemy would fall upon Egypt, after he had taken Tyre and the neighbouring provinces; and those who had not abandoned that country in time, would perish, ver. 12, 26. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain none . . . shall escape . . .…
none . . . shall escape . . . that they should return, &c.--The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.
have a desire--literally, "lift up (their) soul," that is, their hopes (compare Jer 22:27, Margin; Deu 24:15, Margin).
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none shall return but such as shall escape--namely, the "small number" (Jer 44:28) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans (see on Jer 42:17). CALVIN less probably refers the words to the return of the exiles in Babylon, which the Jews in Egypt regarded as hopeless.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. But such as shall escape — This qualifies…
14. But such as shall escape — This qualifies and explains the broad statement in previous verses. There would be exceptions to this universal cutting off, but they would be individual fugitives.
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 14. have a desire] For lit. Heb. See on…
14. have a desire] For lit. Heb. See on Jer_22:27.
for none … escape] perhaps added afterwards as a correction to the earlier part of the v. on account of the actual return of certain fugitives. So Co.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) To the which they have a desire to…
(14) To the which they have a desire to return.—Literally, unto which they lift up their souls to return. The words are significant as showing that the exiles still cherished the hope of getting back to the land of their fathers.
None shall return but such as shall escape.—The words seem at first a truism, but they imply that the escape would be difficult. The formula seems to have been not uncommon (Eze_7:16). In Jer_44:28 we have the fact more definitely stated: there should be, as in previous chastisements, a remnant, and a remnant only (Isa_1:9; Isa_6:13). By some critics the limiting clause has been looked on as an interpolation, inserted to bring the verse into agreement with Jer_44:28.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain They have a desire; literally, they lift up their…
They have a desire; literally, they lift up their soul. (comp. Jer_22:27)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.