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Jeremiah 16:14

New American Standard Bible (NASB ©1995) [2]
— “Therefore behold, days are coming,” declares the LORD, “when it will no longer be said, ‘As the LORD lives, who brought up the sons of Israel out of the land of Egypt,’
King James Version (KJV 1769) [2]
— Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
English Revised Version (ERV 1885)
— Therefore, behold, the days come, saith the LORD, that it shall no more be said, As the LORD liveth, that brought up the children of Israel out of the land of Egypt;
American Standard Version (ASV 1901) [2]
— Therefore, behold, the days come, saith Jehovah, that it shall no more be said, As Jehovah liveth, that brought up the children of Israel out of the land of Egypt;
Webster's Revision of the KJB (WEB 1833)
— Therefore behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought the children of Israel out of the land of Egypt;
Darby's Translation (DBY 1890)
— Therefore, behold, days are coming, saith Jehovah, that it shall no more be said, [As] Jehovah liveth, who brought up the children of Israel out of the land of Egypt;
Rotherham's Emphasized Bible (EBR 1902)
— Therefore, lo! days are coming, Declareth Yahweh, When it shall be said no more, By the life of Yahweh, who brought up the sons of Israel out of the land of Egypt; but—
Young's Literal Translation (YLT 1898)
— Therefore, lo, days are coming, An affirmation of Jehovah, And it is not said any more: 'Jehovah liveth, who brought up The sons of Israel out of the land of Egypt,'
Douay-Rheims Challoner Revision (DR 1750)
— Therefore behold the days come, saith the Lord, when it shall be said no more: The Lord liveth, that brought forth the children of Israel out of the land of Egypt.
Geneva Bible (GNV 1560)
— Behold therfore, saith the Lord, the dayes come that it shal no more be sayde, The Lord liueth, which brought vp the children of Israel out of the land of Egypt,
Original King James Bible (AV 1611) [2]
— Therefore behold, the dayes come, saith the LORD, that it shall no more be said; The LORD liueth that brought vp the children of Israel out of the land of Egypt;
Lamsa Bible (1957)
— Now, behold, the days are coming, says the LORD, when it shall no more be said, The LORD lives who brought up the children of Israel out of the land of Egypt;
Brenton Greek Septuagint (LXX, Restored Names)
— Therefore, behold, the days come, saith the Lord, when they shall no more say, The Lord lives, that brought up the children of Israel out of the land of Mizraim{gr.Egypt};
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Therefore, behold, the days come, saith Yahweh, that it shall no more be said, Yahweh liveth, that brought up the children of Yisrael out of the land of Mitzrayim;

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Therefore, x3651
(3651) Complement
כֵּן
ken
{kane}
From H3559; properly set upright; hence (figuratively as adjective) just; but usually (as adverb or conjugation) rightly or so (in various applications to manner, time and relation; often with other particles).
behold, x2009
(2009) Complement
הִנֵּה
hinneh
{hin-nay'}
Prolonged for H2005; lo!.
the days 3117
{3117} Prime
יוֹם
yowm
{yome}
From an unused root meaning to be hot; a day (as the warm hours), whether literally (from sunrise to sunset, or from one sunset to the next), or figuratively (a space of time defined by an associated term), (often used adverbially).
come, 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
saith 5002
{5002} Prime
נְאֻם
n@'um
{neh-oom'}
From H5001; an oracle.
z8803
<8803> Grammar
Stem - Qal (See H8851)
Mood - Participle Passive (See H8815)
Count - 1415
Yähwè יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
that it shall no x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
more x5750
(5750) Complement
עוֹד
`owd
{ode}
From H5749; properly iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more.
be said, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8735
<8735> Grammar
Stem - Niphal (See H8833)
Mood - Imperfect (See H8811)
Count - 1602
Yähwè יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
liveth, 2416
{2416} Prime
חַי
chay
{khah'-ee}
From H2421; alive; hence raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively.
that x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
brought up 5927
{5927} Prime
עָלָה
`alah
{aw-law'}
A primitive root; to ascend, intransitively (be high) or active (mount); used in a great variety of senses, primary and secondary, literally and figuratively.
z8689
<8689> Grammar
Stem - Hiphil (See H8818)
Mood - Perfect (See H8816)
Count - 2675
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the children 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yiŝrä´ël יִשׂרָאֵל 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
out of the land 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
of Mixrayim מִצרַיִם; 4714
{4714} Prime
מִצְרַיִם
Mitsrayim
{mits-rah'-yim}
Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt.
Jamieson-Fausset-Brown Commentary

Jeremiah 16:14

_ _ Therefore — So severe shall be the Jews’ bondage that their deliverance from it shall be a greater benefit than that out of Egypt. The consolation is incidental here; the prominent thought is the severity of their punishment, so great that their rescue from it will be greater than that from Egypt [Calvin]; so the context, Jeremiah 16:13, Jeremiah 16:17, Jeremiah 16:18, proves (Jeremiah 23:7, Jeremiah 23:8; Isaiah 43:18).

Matthew Henry's Commentary

Jeremiah 16:14-21

_ _ There is a mixture of mercy and judgment in these verses, and it is hard to know to which to apply some of the passages here — they are so interwoven, and some seem to look as far forward as the times of the gospel.

_ _ I. God will certainly execute judgment upon them for their idolatries. Let them expect it, for the decree has gone forth. 1. God sees all their sins, though they commit them ever so secretly and palliate them ever so artfully (Jeremiah 16:17): My eyes are upon all their ways. They have not their eye upon God, have no regard to him, stand in no awe of him; but he has his eye upon them; neither they nor their sins are hidden from his face, from his eyes. Note, None of the sins of sinners either can be concealed from God or shall be overlooked by him, Proverbs 5:21; Job 34:21; Psalms 90:8. 2. God is highly displeased, particularly at their idolatries, Jeremiah 16:18. As his omniscience convicts them, so his justice condemns them: I will recompense their iniquity and their sin double, not double to what it deserves, but double to what they expect and to what I have done formerly. Or I will recompense it abundantly; they shall now pay for their long reprieve and the divine patience they have abused. The sin for which God has a controversy with them is their having defiled God's land with their idolatries, and not only alienated that which he was entitled to as his inheritance, but polluted that which he dwelt in with delight as his inheritance, and made it offensive to him with the carcases of their detestable things, the gods themselves which they worshipped, the images of which, though they were of gold and silver, were as loathsome to God as the putrid carcases of men or beasts are to us. Idols are carcases of detestable things. God hates them, and so should we. Or he might refer to the sacrifices which they offered to these idols, with which the land was filled; for they had high places in all the coasts and corners of it. This was the sin which, above any other, incensed God against them. 3. He will find out and raise up instruments of his wrath, that shall cast them out of their land, according to the sentence passed upon them (Jeremiah 16:16): I will send for many fishers and many hunters — the Chaldean army, that shall have many ways of ensnaring and destroying them, by fraud as fishers, by force as hunters. They shall find them out wherever they are, and shall chase and closely pursue them, to their ruin. They shall discover them wherever they are hid, in hills or mountains, or holes of the rocks, and shall drive them out. God has various ways of prosecuting a people with his judgments that avoid the convictions of his word. He has men at command fit for his purpose; he has them within call, and can send for them when he pleases. 4. Their bondage in Babylon shall be sorer and much more grievous than that in Egypt, their task-masters more cruel, and their lives made more bitter. This is implied in the promise (Jeremiah 16:14, Jeremiah 16:15), that their deliverance out of Babylon shall be more illustrious in itself, and more welcome to them, than that out of Egypt. Their slavery in Egypt came upon them gradually and almost insensibly; that in Babylon came upon them at once and with all the aggravating circumstances of terror. In Egypt they had a Goshen of their own, but none such in Babylon. In Egypt they were used as servants that were useful, in Babylon as captives that had been hateful. 5. They shall be warned, and God shall be glorified, by these judgments brought upon them. These judgments have a voice, and speak aloud, (1.) Instruction to them. When God chastens them he teaches them. By this rod God expostulates with them (Jeremiah 16:20): “Shall a man make gods to himself? Will any man be so perfectly void of all reason and consideration as to think that a god of his own making can stand him in any stead? Will you ever again be such fools as you have been, to make to yourselves gods which are no gods, when you have a God whom you may call your own, who made you, and is himself the true and living God?” (2.) Honour to God; for he will be known by the judgments which he executes. He will first recompense their iniquity (Jeremiah 16:18), and then he will this once (Jeremiah 16:21) — this once for all, not by many interruptions of their peace, but this one desolation and destruction of it. “For this once, and no more, I will cause them to know my hand, the length and weight of my punishing hand, how far it can reach and how deeply it can wound. And they shall know that my name is Jehovah, a God with whom there is no contending, who gives being to threatenings and puts life into them as well as promises.”

_ _ II. Yet he has mercy in store for them, intimations of which come in here for the encouragement of the prophet himself and of those few among them that tremble at God's word. It was said, with an air of severity (Jeremiah 16:13), that God would banish them into a strange land; but, that thereby they might not be driven to despair, there follow immediately words of comfort.

_ _ 1. The days will come, the joyful days, when the same hand that dispersed them shall gather them again, Jeremiah 16:14, Jeremiah 16:15. They are cast out, but they are not cast off, they are not cast away. They shall be brought up from the land of the north, the land of their captivity, where they are held with a strong hand, and from all the lands whither they are driven, and where they seemed to be lost and buried in the crowd; nay, I will bring them again into their own land, and settle them there. As he foregoing threatenings agreed with what was written in this law, so does this promise. Yet will I not cast them away, Leviticus 26:44. Thence will the Lord thy God gather thee, Deuteronomy 30:4. And the following words (Jeremiah 16:16) may be understood as a promise; God will send for fishers and hunters, the Medes and Persians, that shall find them out in the countries where they are scattered, and send them back to their own land; or Zerubbabel, and others of their own nation, who should fish them out and hunt after them, to persuade them to return; or whatever instruments the Spirit of God made use of to stir up their spirits to go up, which at first they were backward to do. They began to nestle in Babylon; but, as an eagle stirs up her nest and flutters over her young, so God did by them, Zechariah 2:7.

_ _ 2. Their deliverance out of Babylon should, upon some accounts, be more illustrious and memorable than their deliverance out of Egypt was. Both were the Lord's doing and marvellous in their eyes; both were proofs that the Lord liveth and were to be kept in everlasting remembrance, to his honour, as the living God; but the fresh mercy shall be so surprising, so welcome, that it shall even abolish the memory of the former. Not but that new mercies should put us in mind of old ones, and give us occasion to renew our thanksgivings for them; yet because we are tempted to think that the former days were better than these, and to ask, Where are all the wonders that our fathers told us of? as if God's arm had waxed short, and to cry up the age of miracles above the later ages, when mercies are wrought in a way of common providence, therefore we are allowed here comparatively to forget the bringing of Israel out of Egypt as a deliverance outdone by that out of Babylon. That was done by might and power, this by the Spirit of the Lord of hosts, Zechariah 4:6. In this there was more of pardoning mercy (the most glorious branch of divine mercy) than in that; for their captivity in Babylon had more in it of the punishment of sin than their bondage in Egypt; and therefore that which comforts Zion in her deliverance out of Babylon is this, that her iniquity is pardoned, Isaiah 40:2. Note, God glorifies himself, and we must glorify him, in those mercies that have no miracles in them, as well as in those that have. And, though the favours of God to our fathers must not be forgotten, yet those to ourselves in our own day we must especially give thanks for.

_ _ 3. Their deliverance out of captivity shall be accompanied with a blessed reformation, and they shall return effectually cured of their inclination to idolatry, which will complete their deliverance and make it a mercy indeed. They had defiled their own land with their detestable things, Jeremiah 16:18. But, when they have smarted for so doing, they shall come and humble themselves before God, Jeremiah 16:19-21. (1.) They shall be brought to acknowledge that their God only is God indeed, for he is a God in need — “My strength to support and comfort me, my fortress to protect and shelter me, and my refuge to whom I may flee in the day of affliction.” Note, Need drives many to God who had set themselves at a distance from him. Those that slighted him in the day of their prosperity will be glad to flee to him in the day of their affliction. (2.) They shall be quickened to return to him by the conversion of the Gentiles: The Gentiles shall come to thee from the ends of the earth; and therefore shall not we come? Or, “The Jews, who had by their idolatries made themselves as Gentiles (so I rather understand it), shall come to thee by repentance and reformation, shall return to their duty and allegiance, even from the ends of the earth, from all the countries whither they were driven.” The prophet comforts himself with the hope of this, and in a transport of joy returns to God the notice he had given him of it: “O Lord! my strength and my fortress, I am now easy, since thou hast given me a prospect of multitudes that shall come to thee from the ends of the earth, both of Jewish converts and of Gentile proselytes.” Note, Those that are brought to God themselves cannot but rejoice greatly to see others coming to him, coming back to him. (3.) They shall acknowledge the folly of their ancestors, which it becomes them to do, when they were smarting for the sins of their ancestors: “Surely our fathers have inherited, not the satisfaction they promised themselves and their children, but lies, vanity, and things wherein there is no profit. We are now sensible that our fathers were cheated in their idolatrous worship; it did not prove what it promised, and therefore what have we to do any more with it?” Note, It were well if the disappointment which some have met with in the service of sin, and the pernicious consequences of it to them, might prevail to deter others from treading in their steps. (4.) They shall reason themselves out of their idolatry; and that reformation is likely to be sincere and durable which results from a rational conviction of the gross absurdity there is in sin. They shall argue thus with themselves (and it is well argued), Should a man be such a fool, so perfectly void of the reason of a man, as to make gods to himself, the creatures of his own fancy, the work of his own hands, when they are really no gods? Jeremiah 16:20. Can a man be so besotted, so perfectly lost to human understanding, as to expect any divine blessing or favour from that which pretends to no divinity but what it first received from him? (5.) They shall herein give honour to God, and make it to appear that they know both his hand in his providence and his name in his word, and that they are brought to know his name by what they are made to know of his hand, Jeremiah 16:21. This once, now at length, they shall be made to know that which they would not be brought to know by all the pains the prophets took with them. Note, So stupid are we that nothing less than the mighty hand of divine grace, known experimentally, can make us know rightly the name of God as it is revealed to us.

_ _ 4. Their deliverance out of captivity shall be a type and figure of this great salvation to be wrought out by the Messiah, who shall gather together in one the children of God that were scattered abroad. And this is that which so far outshines the deliverance out of Egypt as even to eclipse the lustre of it, and make it even to be forgotten. To this some apply that of the many fishers and hunters, the preachers of the gospel, who were fishers of men, to enclose souls with the gospel net, to find them out in every mountain and hill, and secure them for Christ. Then the Gentiles came to God, some from the ends of the earth, and turned to the worship of him from the service of dumb idols.

John Wesley's Explanatory Notes

Jeremiah 16:14

Notwithstanding — God sweetens the dreadful threatenings preceding, with a comfortable promise of their restoration.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
behold:

Jeremiah 23:7-8 Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt; ... But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.
Isaiah 43:18-19 Remember ye not the former things, neither consider the things of old. ... Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, [and] rivers in the desert.
Hosea 3:4-5 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and [without] teraphim: ... Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

that brought:

Exodus 20:2 I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
Deuteronomy 15:15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.
Micah 6:4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
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Chain-Reference Bible SearchCross References with Concordance

Ex 20:2. Dt 15:15. Is 43:18. Jr 23:7. Ho 3:4. Mi 6:4.

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