Jeremiah 44:11

Authorized King James Version

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Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah.

Original Language Analysis

לָכֵ֗ן H3651
לָכֵ֗ן
Strong's: H3651
Word #: 1 of 16
properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner
כֹּֽה H3541
כֹּֽה
Strong's: H3541
Word #: 2 of 16
properly, like this, i.e., by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now
אָמַ֞ר Therefore thus saith H559
אָמַ֞ר Therefore thus saith
Strong's: H559
Word #: 3 of 16
to say (used with great latitude)
יְהוָ֤ה the LORD H3068
יְהוָ֤ה the LORD
Strong's: H3068
Word #: 4 of 16
(the) self-existent or eternal; jeho-vah, jewish national name of god
צְבָאוֹת֙ of hosts H6635
צְבָאוֹת֙ of hosts
Strong's: H6635
Word #: 5 of 16
a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (speci
אֱלֹהֵ֣י the God H430
אֱלֹהֵ֣י the God
Strong's: H430
Word #: 6 of 16
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
יִשְׂרָאֵ֔ל of Israel H3478
יִשְׂרָאֵ֔ל of Israel
Strong's: H3478
Word #: 7 of 16
he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity
הִנְנִ֨י H2005
הִנְנִ֨י
Strong's: H2005
Word #: 8 of 16
lo!; also (as expressing surprise) if
שָׂ֥ם Behold I will set H7760
שָׂ֥ם Behold I will set
Strong's: H7760
Word #: 9 of 16
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
פָּנַ֛י my face H6440
פָּנַ֛י my face
Strong's: H6440
Word #: 10 of 16
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi
בָּכֶ֖ם H0
בָּכֶ֖ם
Strong's: H0
Word #: 11 of 16
לְרָעָ֑ה against you for evil H7451
לְרָעָ֑ה against you for evil
Strong's: H7451
Word #: 12 of 16
bad or (as noun) evil (natural or moral)
וּלְהַכְרִ֖ית and to cut off H3772
וּלְהַכְרִ֖ית and to cut off
Strong's: H3772
Word #: 13 of 16
to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e., make an alliance or bargain, originally by cutt
אֶת H853
אֶת
Strong's: H853
Word #: 14 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
כָּל H3605
כָּל
Strong's: H3605
Word #: 15 of 16
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
יְהוּדָֽה׃ all Judah H3063
יְהוּדָֽה׃ all Judah
Strong's: H3063
Word #: 16 of 16
jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

Analysis & Commentary

Therefore thus saith the LORD of hosts, the God of Israel; Behold—the triple-formula messenger introduction (Yahweh, God of hosts, God of Israel) plus the attention particle hinnēh (behold) creates maximum solemnity for announcing irrevocable judgment. I will set my face against you for evil (hinnənî śām pānay bākem lərāʿâ)—the anthropomorphic phrase śûm pānîm (set face) typically means determined hostile intention (Leviticus 17:10, 20:3-6; Ezekiel 14:8). Lərāʿâ (for evil, for disaster) shows the purpose: not correction but destruction.

And to cut off all Judah (ûləhaḵrît ʾet-kol-yəhûdâ)—the Hiphil infinitive ləhaḵrît (to cut off, exterminate) plus kol (all) signals total judgment. The term kārat in the Hiphil is covenant-lawsuit vocabulary, meaning to execute covenant curses. This reverses God's face from blessing (Numbers 6:24-26: 'The LORD make his face shine upon thee') to curse. The phrase 'all Judah' focuses on the Egyptian community specifically—they represent the final remnant, and their persistent idolatry guarantees extinction. No remnant will remain from the remnant.

Historical Context

This pronouncement of total annihilation targets the Egyptian Jewish community specifically. While some Jews survived in Babylon and eventually returned (537 BC onward), the Egyptian community apparently perished or assimilated, with no record of return. This contrasts sharply with the Babylonian exiles whom God promised to restore (Jeremiah 29:10-14). Geography didn't determine fate—obedience did.

Questions for Reflection

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