Jeremiah 46 27

Jeremiah 46:27 kjv

But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid.

Jeremiah 46:27 nkjv

"But do not fear, O My servant Jacob, And do not be dismayed, O Israel! For behold, I will save you from afar, And your offspring from the land of their captivity; Jacob shall return, have rest and be at ease; No one shall make him afraid.

Jeremiah 46:27 niv

"Do not be afraid, Jacob my servant; do not be dismayed, Israel. I will surely save you out of a distant place, your descendants from the land of their exile. Jacob will again have peace and security, and no one will make him afraid.

Jeremiah 46:27 esv

"But fear not, O Jacob my servant, nor be dismayed, O Israel, for behold, I will save you from far away, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid.

Jeremiah 46:27 nlt

"But do not be afraid, Jacob, my servant;
do not be dismayed, Israel.
For I will bring you home again from distant lands,
and your children will return from their exile.
Israel will return to a life of peace and quiet,
and no one will terrorize them.

Jeremiah 46 verses

Jeremiah 46 27 Meaning

This verse speaks of God's assurance to His people that even amidst impending judgment upon their enemies, particularly Egypt, they themselves will not be utterly destroyed. Despite past afflictions and future scattering, God promises a remnant will return and find peace in their own land, restored and secure. It highlights God's ultimate faithfulness and protective care for His covenant people, even when chastising them indirectly through the chastisement of their oppressors.

Jeremiah 46 27 Context

Jeremiah 46 is a series of oracle prophecies against the nations that threatened or interacted with Judah during Jeremiah's prophetic ministry. This specific chapter focuses on Egypt, detailing its military defeat at Carchemish by the Babylonians. Verse 27 marks a transition from the pronouncements of judgment upon Egypt to a message of hope and assurance for the people of Israel (Jacob). Historically, Egypt had been a regional power often entangled with Judah, sometimes as an ally and sometimes as a threat. This prophecy likely addressed the fears of Judah regarding Egyptian military might, assuring them that even though they faced trials and dispersions, God's ultimate plan was their restoration and security, contrasted with the fate of their enemies.

Jeremiah 46 27 Word Analysis

• Fear (al tirah - אַל תִּירָא): This is a negative imperative from the verb yare', meaning "to fear" or "to be afraid." It's a direct command not to succumb to apprehension.
• Not (al - אַל): A prohibition particle.
• be (hac -- היה - 'haya): "to be," "to exist."
• consumed (tivlaq -- בָּלַע - bala'): "to swallow up," "to devour," "to consume." It carries the sense of utter destruction or annihilation.
• nor (ki - כִּי): Here functioning as a conjunction introducing a further statement of what will not happen.
• Ashamed (vinnachem -- נָחַם - nacham): "to be comforted," "to be consoled." In this negative context, it implies not to be put to shame or confounded.
• consumed nor ashamed: This phrase denotes total ruin and the resultant disgrace that follows defeat. The assurance is that Israel will not experience this ultimate and shameful destruction.
• for (ki - כִּי): Another instance of the conjunction, this time introducing the reason for the reassurance.
• I (ani -- אֲנִי - 'ani): The first-person singular pronoun, representing God.
• with (itthem -- אִתָּם - 'ittam): The preposition 'et, "with," combined with the second-person plural suffix -kem, "you." Emphasizes God's presence.
• you (cem -- עִמָּכֶם - 'imachem): Second-person plural masculine pronoun, referring to the collective people of Israel.
• will (hayah -- הייתי - hayiti): First-person singular perfect verb, indicating God's abiding presence ("I will be with you").
• I (ani -- אָנִי - 'ani): God reiterates His presence.
• save (l'hoshi`a - לְהוֹשִׁיעַ): From the verb yasha', meaning "to save," "to deliver," "to rescue." This is God's action of deliverance.
• will save you: The assurance is not merely that God will be present, but that He will actively bring about salvation.
• shall (mimmizrehah - מִזְרָחֶיהָ - mizrehah): From mizrach, "east" or "rising," with a feminine singular suffix referring to Egypt. This is translated in various ways, often indicating "from its eastward parts" or "from its planting." Scholars interpret it variously; some suggest it means God will save them from its scattered offspring or dispersed seeds (e.g., scattered Egyptian influence or remnants). Others suggest "from its shoots" or "its plantations," referring to fertile Egyptian lands or possibly its influence that spreads like seeds.
• return (heshiv -- שׁוּב - shuv): "to return," "to turn back." Refers to the repatriation of exiles.
• offspring (weshireyhenna -- וְשִׁירֶיהָ - weshireyha): Related to the root sur, meaning "turn" or "corner," this is challenging. The phrase "return of offspring" is an interpretive rendering of shuv sheyireyhem or similar. The NET Bible translates mi-shir: "to turn away from its fields." The KJV translates "from the east." However, in many manuscripts and translations (e.g., LXX, Targum), the concept relates to bringing back descendants or remnants. "Shur" can also relate to "wall" or "fortification," but here, paired with "return," it implies the dispersion from and return to the land. The Masoretic text implies "their dwelling places" or "their settlements." However, the broader context of salvation and return from dispersion leans toward understanding this as the safe return of the people from being scattered or exiled.
• dwell (veyeshevu -- וְיָשְׁבוּ - weshachavu): From the verb yashav, meaning "to dwell," "to sit," "to settle." Indicates establishing residence.
• own (bu'y-lechem -- בֻּעֲבֻתְּכֶם - buavotem): From the rootabahorbua`, which is obscure. Translations suggest "habitation," "possession," or "own dwelling." It signifies proprietary possession and rightful occupancy of their land.
• habitation (ubeytekom -- וּבֵיתְכֶם - uveytochem): "and your house," signifying their homes and possessions.
• for (ki -- כִּי): "for," "because," introducing the reason.
• I (ani -- אֲנִי - 'ani): God again emphasizes His action.
• have (paalti -- פָּעַלְתִּי - paalti): "I have done," "I have acted." A completed action.
• loved (me'odekah -- מְאֹדֶךָ - me'odecha): The preposition ad, meaning "unto," "until," "up to," coupled with me'od, meaning "very much" or "greatly." This phrase implies the depth and intensity of God's love and commitment towards them. God's actions are motivated by His great love.

Word Group Analysis:

• "Fear not, O Jacob, nor be dismayed": This forms a classic prophetic unit of assurance, common in God's messages to His people (e.g., Gen 26:24, Isa 41:10, Jer 30:10). It speaks to dispelling fear and fostering trust in God's sovereign power.
• "for I am with you": This is the bedrock of Israel's security. God's presence is the guarantee against destruction and the source of salvation.
• "to save you": This points to God's active role in delivering His people from their adversaries and afflictions.
• "return... dwelling in your own possession": This paints a picture of national restoration, repatriation from exile, and the re-establishment of their homeland under God's protection. It speaks of secure settlement and peace.
• "for I have done this" / "for I have loved you": The motivation behind this salvific action is rooted in God's covenantal love for His chosen people.

Jeremiah 46 27 Bonus Section

The assurance in this verse is echoed throughout Scripture. God’s commitment to Israel, even when He disciplines them, underscores His faithfulness to His covenant promises. The concept of "saving from scattering" is a recurring theme in Israel's history and prophetic outlook, pointing towards ultimate redemption from all forms of exile and oppression. This promise finds its ultimate fulfillment in the redemptive work of Jesus Christ, through whom God provides spiritual salvation and gathers a new covenant community from all nations, who will dwell safely in His presence. The contrasting fates of God’s enemies and His people highlight His justice and His mercy, demonstrating His unwavering love for those He has chosen.

Jeremiah 46 27 Commentary

Jeremiah 46:27 offers a pivotal message of hope amidst surrounding judgment. While God pronounces doom upon Egypt for its defiance and involvement in oppressing His people, He simultaneously reassures Jacob (Israel). The chapter shifts from a denunciation of foreign nations to a personal assurance to His covenant people. God commands them not to fear or be dismayed, assuring them of His presence and protective power. This presence is the basis for their eventual salvation.

The verse assures that even though Israel has experienced and will continue to experience scattering and distress (implied by the context and verses like Jer 30:10-11), they will not be utterly consumed or brought to final shame. God's faithfulness means He will preserve a remnant. The reference to returning from "eastward parts" or "dwelling places" signifies a return from dispersion, whether from exile or general insecurity. They will re-establish themselves in their rightful homeland ("own possession"), a testament to God's covenant love. The ultimate reason for this salvation and restoration is God's profound and unwavering love for Israel. This is not based on Israel's merit but on God's gracious initiative and enduring affection. The scattering of their enemies, like Egypt's military defeat, ultimately serves God's redemptive purposes for His people, allowing for their secure return and peace.