Jeremiah 42:7
Parallel Verses
English Standard Version
At the end of ten days the word of the LORD came to Jeremiah.

King James Bible
And it came to pass after ten days, that the word of the LORD came unto Jeremiah.

American Standard Version
And it came to pass after ten days, that the word of Jehovah came unto Jeremiah.

Douay-Rheims Bible
Now after ten days, the word of the Lord came to Jeremias.

English Revised Version
And it came to pass after ten days, that the word of the LORD came unto Jeremiah.

Webster's Bible Translation
And it came to pass after ten days, that the word of the LORD came to Jeremiah.

Jeremiah 42:7 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

"And there drew near all the captains, namely, Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people, from little to great, Jeremiah 42:2. And said to Jeremiah the prophet, Let our supplication come before thee, and pray for us to Jahveh thy God, for all this remnant (for we are left a few out of many, as thine eyes see us); Jeremiah 42:3. That Jahveh thy God may tell us the way in which we should go, and the thing that we should do." Of the captains, two, viz., Johanan and Jezaniah, are mentioned as the leaders of the people and the directors of the whole undertaking, who also, Jeremiah 42:1., insolently accuse the prophet of falsehood, and carry out the proposed march to Egypt. Jezaniah is in Jeremiah 40:8 called the Maachathite; here he is named in connection with his father, "the son of Hoshaiah;" while in Jeremiah 43:2, in conjunction with Johanan the son of Kareah, Azariah the son of Hoshaiah is mentioned, which name the lxx also have in Jeremiah 42:1 of this chapter. Hitzig, Ewald, etc., are consequently of the opinion that יזניה in our verse has been written by mistake for עזריה. But more probable is the supposition that the error is in the עזריה of Jeremiah 43:2, inasmuch as there is no reason to doubt the identity of Jezaniah the son of Hoshaiah with the Jezaniah descended from Maacha (Jeremiah 40:8); and the assumption that יזניה is incorrect in two passages (Jeremiah 42:1 and Jeremiah 40:8) is highly improbable. They go to the prophet Jeremiah, whom they had taken with them from Mizpah, where he was living among the people, with the rest of the inhabitants of the place (Jeremiah 41:16). תּפּל־נא as in Jeremiah 37:20; see on Jeremiah 36:7. The request made to the prophet that he would intercede for them with the Lord, which they further urge on the ground that the number left out of the whole people is small, while there is implied in this the wish that God may not let this small remnant also perish; - this request Nהgelsbach considers a piece of hypocrisy, and the form of asking the prophet "a mere farce," since it is quite plain from Jeremiah 43:1-6 that the desire to go to Egypt was already deeply rooted in their minds, and from this they would not allow themselves to be moved, even by the earnest warning of the prophet. But to hypocrites, who were playing a mere farce with the prophet, the Lord would have probably replied in a different way from what we find in Jeremiah 42:8-22. As the Searcher of hearts, He certainly would have laid bare their hypocrisy. And however unequivocally the whole address implies the existence of disobedience to the voice of God, it yet contains nothing which can justify the assumption that it was only in hypocrisy that they wished to learn the will of God. We must therefore assume that their request addressed to the prophet was made in earnest, although they expected that the Lord's reply would be given in terms favourable to their intention. They wished to obtain from God information as to which way they should go, and what they should do, - not as to whether they should remain in the country or go to Egypt. "The way that we should go" is, of course, not to be understood literally, as if they merely wished to be told the road by which they would most safely reach Egypt; neither, on the other hand, are the words to be understood in a merely figurative sense, of the mode of procedure they ought to pursue; but they are to be understood of the road they ought to take in order to avoid the vengeance of the Chaldeans which they dreaded, - in the sense, whither they ought to go, in order to preserve their lives from the danger which threatened them.

Jeremiah 42:7 Parallel Commentaries

Treasury of Scripture Knowledge

At this time he was waiting for a revelation from God in answer to the enquiries of the people; who probably thus delayed to make known his will, in order to shew them that Jeremiah did not speak of his own mind, but when and as he was directed. The delay was also suited to give time for consideration, and to retard their rash project, and, as it would render them impatient, it tended to detect their hypocrisy, and to shew more clearly their determined rebellion against God.

Psalm 27:14 Wait on the LORD: be of good courage, and he shall strengthen your heart: wait, I say, on the LORD.

Isaiah 28:16 Therefore thus said the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone...

Habakkuk 2:3 For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it...

Cross References
Psalm 27:14
Wait for the LORD; be strong, and let your heart take courage; wait for the LORD!

Isaiah 30:18
Therefore the LORD waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the LORD is a God of justice; blessed are all those who wait for him.

Jeremiah 42:8
Then he summoned Johanan the son of Kareah and all the commanders of the forces who were with him, and all the people from the least to the greatest,

Ezekiel 3:16
And at the end of seven days, the word of the LORD came to me:

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