Jeremiah 22:10
Jeremiah 22:10 in Multiple Translations
Do not weep for the dead king; do not mourn his loss. Weep bitterly for the one who is exiled, for he will never return to see his native land.
¶ Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.
Weep ye not for the dead, neither bemoan him; but weep sore for him that goeth away; for he shall return no more, nor see his native country.
Let there be no weeping for the dead, and make no songs of grief for him: but make bitter weeping for him who has gone away, for he will never come back or see again the country of his birth.
Don't weep over the king that died. Don't mourn for him. Instead weep for the king who is exiled, who will never return, who will never see his homeland again.
Weepe not for the dead, and be not moued for them, but weepe for him that goeth out: for he shall returne no more, nor see his natiue countrey.
Ye do not weep for the dead, nor bemoan for him, Weep ye sore for the traveller, For he doth not return again, Nor hath he seen the land of his birth.
Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.
Weep ye not for the dead, neither bemoan him: but weep bitterly for him that goeth away: for he shall return no more, nor see his native country.
Weep not for him that is dead, nor bemoan him with your tears: lament him that goeth away, for he shall return no more, nor see his native country.
Yahweh also says, “Do not mourn for King Josiah; do not cry because he has died. Instead, mourn for King Jehoahaz, his son, because he will be captured and taken to another country, and he will never return to see his own country, Judah, again.”
Berean Amplified Bible — Jeremiah 22:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 22:10 Interlinear (Deep Study)
BIB
HEB
אַל
תִּבְכּ֣וּ
לְ/מֵ֔ת
וְ/אַל
תָּנֻ֖דוּ
ל֑/וֹ
בְּכ֤וּ
בָכוֹ֙
לַֽ/הֹלֵ֔ךְ
כִּ֣י
לֹ֤א
יָשׁוּב֙
ע֔וֹד
וְ/רָאָ֖ה
אֶת
אֶ֥רֶץ
מוֹלַדְתּֽ/וֹ
אַל
ʼal
H408
not
Part
תִּבְכּ֣וּ
bâkâh
H1058
to weep
V-Qal-Juss-2mp
לְ/מֵ֔ת
mûwth
H4191
to die
Prep | V-Qal
וְ/אַל
ʼal
H408
not
Conj | Part
תָּנֻ֖דוּ
nûwd
H5110
to wander
V-Qal-Juss-2mp
ל֑/וֹ
Prep | Suff
בְּכ֤וּ
bâkâh
H1058
to weep
V-Qal-Impv-2mp
בָכוֹ֙
bâkâh
H1058
to weep
V-Qal-Ptc
לַֽ/הֹלֵ֔ךְ
hâlak
H1980
to go
Prep | V-Qal
כִּ֣י
kîy
H3588
for
Conj
לֹ֤א
lôʼ
H3808
not
Part
יָשׁוּב֙
shûwb
H7725
to return
V-Qal-Imperf-3ms
ע֔וֹד
ʻôwd
H5750
still
Adv
וְ/רָאָ֖ה
râʼâh
H7200
Provider
Conj | V-Qal-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
אֶ֥רֶץ
ʼerets
H776
land
N-cs
מוֹלַדְתּֽ/וֹ
môwledeth
H4138
relatives
N-fs | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Jeremiah 22:10
אַל
ʼal
H408
"not"
Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
תִּבְכּ֣וּ
bâkâh
H1058
"to weep"
V-Qal-Juss-2mp
To weep means to cry or shed tears, often in grief or sadness. In the Bible, weeping is a common expression of emotion, as seen in the stories of David and Jeremiah, who both wept bitterly in times of sorrow and repentance.
Definition: 1) to weep, bewail, cry, shed tears 1a) (Qal) 1a1) to weep (in grief, humiliation, or joy) 1a2) to weep bitterly (with cognate acc.) 1a3) to weep upon (embrace and weep) 1a4) to bewail 1b) (Piel) participle 1b1) lamenting 1b2) bewailing
Usage: Occurs in 100 OT verses. KJV: [idiom] at all, bewail, complain, make lamentation, [idiom] more, mourn, [idiom] sore, [idiom] with tears, weep. See also: Genesis 21:16; 2 Samuel 12:21; Psalms 69:11.
לְ/מֵ֔ת
mûwth
H4191
"to die"
Prep | V-Qal
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
וְ/אַל
ʼal
H408
"not"
Conj | Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
תָּנֻ֖דוּ
nûwd
H5110
"to wander"
V-Qal-Juss-2mp
To wander means to move aimlessly, showing grief or sympathy, and is used to describe someone who is lost or in need of comfort, like a mourner or a fugitive.
Definition: 1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on 1a) (Qal) 1a1) to move to and fro, wander (aimlessly), take flight 1a2) to flutter 1a3) to waver, wave, shake 1a4) to show grief 1a4a) to lament, condole, show sympathy 1b) (Hiphil) 1b1) to cause to wander (aimlessly) 1b2) to make a wagging, wag (with the head) 1c) (Hithpolel) 1c1) to move oneself to and fro, sway, totter 1c2) to shake oneself 1c3) to bemoan oneself
Usage: Occurs in 24 OT verses. KJV: bemoan, flee, get, mourn, make to move, take pity, remove, shake, skip for joy, be sorry, vagabond, way, wandering. See also: Genesis 4:12; Jeremiah 4:1; Psalms 11:1.
ל֑/וֹ
""
Prep | Suff
בְּכ֤וּ
bâkâh
H1058
"to weep"
V-Qal-Impv-2mp
To weep means to cry or shed tears, often in grief or sadness. In the Bible, weeping is a common expression of emotion, as seen in the stories of David and Jeremiah, who both wept bitterly in times of sorrow and repentance.
Definition: 1) to weep, bewail, cry, shed tears 1a) (Qal) 1a1) to weep (in grief, humiliation, or joy) 1a2) to weep bitterly (with cognate acc.) 1a3) to weep upon (embrace and weep) 1a4) to bewail 1b) (Piel) participle 1b1) lamenting 1b2) bewailing
Usage: Occurs in 100 OT verses. KJV: [idiom] at all, bewail, complain, make lamentation, [idiom] more, mourn, [idiom] sore, [idiom] with tears, weep. See also: Genesis 21:16; 2 Samuel 12:21; Psalms 69:11.
בָכוֹ֙
bâkâh
H1058
"to weep"
V-Qal-Ptc
To weep means to cry or shed tears, often in grief or sadness. In the Bible, weeping is a common expression of emotion, as seen in the stories of David and Jeremiah, who both wept bitterly in times of sorrow and repentance.
Definition: 1) to weep, bewail, cry, shed tears 1a) (Qal) 1a1) to weep (in grief, humiliation, or joy) 1a2) to weep bitterly (with cognate acc.) 1a3) to weep upon (embrace and weep) 1a4) to bewail 1b) (Piel) participle 1b1) lamenting 1b2) bewailing
Usage: Occurs in 100 OT verses. KJV: [idiom] at all, bewail, complain, make lamentation, [idiom] more, mourn, [idiom] sore, [idiom] with tears, weep. See also: Genesis 21:16; 2 Samuel 12:21; Psalms 69:11.
לַֽ/הֹלֵ֔ךְ
hâlak
H1980
"to go"
Prep | V-Qal
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Definition: : walk/move 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Piel) 1b1) to walk 1b2) to walk (fig.) 1c) (Hithpael) 1c1) to traverse 1c2) to walk about 1d) (Niphal) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 473 OT verses. KJV: (all) along, apace, behave (self), come, (on) continually, be conversant, depart, [phrase] be eased, enter, exercise (self), [phrase] follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), [phrase] greater, grow, be wont to haunt, lead, march, [idiom] more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), [phrase] send, speedily, spread, still, surely, [phrase] tale-bearer, [phrase] travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-) faring man, [idiom] be weak, whirl. See also: Genesis 2:14; Judges 4:9; 1 Kings 13:12.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
לֹ֤א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יָשׁוּב֙
shûwb
H7725
"to return"
V-Qal-Imperf-3ms
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
ע֔וֹד
ʻôwd
H5750
"still"
Adv
The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.
Definition: subst 1) a going round, continuance adv 2) still, yet, again, besides 2a) still, yet (of continuance or persistence) 2b) still, yet, more (of addition or repetition) 2c) again 2d) still, moreover, besides Aramaic equivalent: od (עוֹד "still" H5751)
Usage: Occurs in 459 OT verses. KJV: again, [idiom] all life long, at all, besides, but, else, further(-more), henceforth, (any) longer, (any) more(-over), [idiom] once, since, (be) still, when, (good, the) while (having being), (as, because, whether, while) yet (within). See also: Genesis 4:25; Judges 9:37; 2 Chronicles 32:16.
וְ/רָאָ֖ה
râʼâh
H7200
"Provider"
Conj | V-Qal-3ms
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
אֶ֥רֶץ
ʼerets
H776
"land"
N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
מוֹלַדְתּֽ/וֹ
môwledeth
H4138
"relatives"
N-fs | Suff
Relatives or birthplace is the meaning of this word. It refers to family, native country, or circumstances of birth, and is used to describe heritage. It appears in various forms in the Bible.
Definition: 1) kindred, birth, offspring, relatives 1a) kindred 1b) birth, circumstances of birth 1c) one born, begotten, issue, offspring, female offspring
Usage: Occurs in 21 OT verses. KJV: begotten, born, issue, kindred, native(-ity). See also: Genesis 11:28; Leviticus 18:11; Jeremiah 22:10.
Study Notes — Jeremiah 22:10
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 22:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 22:10
- Jamieson-Fausset-Brown on Jeremiah 22:10
- Matthew Poole's Commentary on Jeremiah 22:10
- Trapp's Commentary on Jeremiah 22:10
- Ellicott's Commentary on Jeremiah 22:10
- Adam Clarke's Commentary on Jeremiah 22:10
- Cambridge Bible on Jeremiah 22:10
- Barnes' Notes on Jeremiah 22:10
- Whedon's Commentary on Jeremiah 22:10
- Sermons on Jeremiah 22:10
Context — A Warning about Shallum
8And many nations will pass by this city and ask one another, ‘Why has the LORD done such a thing to this great city?’
9Then people will reply, ‘Because they have forsaken the covenant of the LORD their God and have worshiped and served other gods.’”
10Do not weep for him who is dead; do not mourn his loss. Weep bitterly for him who is exiled, for he will never return to see his native land.
11For this is what the LORD says concerning Shallum son of Josiah, king of Judah, who succeeded his father Josiah but has gone forth from this place: “He will never return, 12but he will die in the place to which he was exiled; he will never see this land again.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 4:2 | So I admired the dead, who had already died, above the living, who are still alive. |
| 2 | Jeremiah 22:11 | For this is what the LORD says concerning Shallum son of Josiah, king of Judah, who succeeded his father Josiah but has gone forth from this place: “He will never return, |
| 3 | Isaiah 57:1 | The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil. |
| 4 | Lamentations 4:9 | Those slain by the sword are better off than those who die of hunger, who waste away, pierced with pain because the fields lack produce. |
| 5 | 2 Kings 22:20 | ‘Therefore I will indeed gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the calamity that I will bring on this place.’” So they brought her answer back to the king. |
| 6 | 2 Kings 23:30–34 | From Megiddo his servants carried his body in a chariot, brought him to Jerusalem, and buried him in his own tomb. Then the people of the land took Jehoahaz son of Josiah, anointed him, and made him king in place of his father. Jehoahaz was twenty-three years old when he became king, and he reigned in Jerusalem three months. His mother’s name was Hamutal daughter of Jeremiah; she was from Libnah. And he did evil in the sight of the LORD, just as his fathers had done. And Pharaoh Neco imprisoned Jehoahaz at Riblah in the land of Hamath so that he could not reign in Jerusalem, and he imposed on Judah a levy of a hundred talents of silver and a talent of gold. Then Pharaoh Neco made Eliakim son of Josiah king in place of his father Josiah, and he changed Eliakim’s name to Jehoiakim. But Neco took Jehoahaz and carried him off to Egypt, where he died. |
| 7 | 2 Chronicles 35:23–25 | There the archers shot King Josiah, who said to his servants, “Take me away, for I am badly wounded!” So his servants took him out of his chariot, put him in his second chariot, and brought him to Jerusalem, where he died. And Josiah was buried in the tomb of his fathers, and all Judah and Jerusalem mourned for him. Then Jeremiah lamented over Josiah, and to this day all the choirs of men and women sing laments over Josiah. They established them as a statute for Israel, and indeed they are written in the Book of Laments. |
| 8 | Luke 23:28 | But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. |
| 9 | Jeremiah 22:18 | Therefore this is what the LORD says concerning Jehoiakim son of Josiah king of Judah: “They will not mourn for him: ‘Alas, my brother! Alas, my sister!’ They will not mourn for him: ‘Alas, my master! Alas, his splendor!’ |
| 10 | Ezekiel 19:3–4 | She brought up one of her cubs, and he became a young lion. After learning to tear his prey, he devoured men. When the nations heard of him, he was trapped in their pit. With hooks they led him away to the land of Egypt. |
Jeremiah 22:10 Summary
Jeremiah 22:10 is telling us not to focus on mourning the death of a king, but rather to care deeply about those who are suffering and away from their homes. This verse is reminding us that God is concerned about the well-being of all people, especially those who are hurting and in need, as seen in Matthew 25:31-46. We can apply this to our lives by being more compassionate and caring towards others, and trusting in God's sovereignty, as seen in Proverbs 19:21. By doing so, we can show God's love and mercy to those around us, just as He shows it to us.
Frequently Asked Questions
Why are we told not to weep for the dead king in Jeremiah 22:10?
We are told not to weep for the dead king because his fate is sealed, but rather to weep for those who are exiled and will suffer greatly, as seen in Jeremiah 22:10 and also in Lamentations 1:1-2, which describes the sorrow of those in exile.
What does it mean to 'weep bitterly' in Jeremiah 22:10?
To weep bitterly means to mourn deeply and intensely, as seen in Jeremiah 22:10, and is similar to the kind of mourning described in Matthew 5:4, where Jesus says those who mourn will be comforted, indicating a deep emotional response to loss and suffering.
Who is the 'one who is exiled' in Jeremiah 22:10?
The 'one who is exiled' in Jeremiah 22:10 is likely referring to King Shallum, also known as King Jehoahaz, as mentioned in Jeremiah 22:11, who was taken away from his native land and would never return, as prophesied in Deuteronomy 28:36 and fulfilled in 2 Kings 23:31-35.
What is the main message of Jeremiah 22:10?
The main message of Jeremiah 22:10 is that God is more concerned with the suffering of the living, particularly those who are exiled and oppressed, than with the death of a king, and this is reinforced by verses like Psalm 147:3, which says God heals the brokenhearted and binds up their wounds.
Reflection Questions
- What are some ways I can show compassion to those who are suffering and in exile, whether physically or spiritually?
- How can I balance my emotions between mourning the loss of something or someone and trusting in God's sovereignty, as seen in Romans 8:28?
- What are some things in my life that I am weeping bitterly for, and how can I surrender them to God, as seen in 1 Peter 5:7?
- How does Jeremiah 22:10 relate to the idea of God's justice and mercy, as described in Psalm 89:14?
Gill's Exposition on Jeremiah 22:10
Weep ye not for the dead, neither bemoan him,.... Not Jehoiakim, as Jarchi and Kimchi; but King Josiah, slain by Pharaohnecho; who, being a pious prince, a good king, and very useful, and much
Jamieson-Fausset-Brown on Jeremiah 22:10
Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.
Matthew Poole's Commentary on Jeremiah 22:10
Weep not for Josiah your dead prince, for whom there was a great mourning, , mentioned . Josiah is happy, you need not trouble yourselves for him; but weep for Jehoahaz, who is to go, or is gone, into captivity: Jehoahaz was set up upon his father’ s death by the people, , but, , put down within three months, and carried into Egypt, , where he died, ; so as he no more returned into Judah. The participle being in the present tense, inclineth me to think that this prophecy was long before that in the former chapter, soon after the death of Josiah, upon the people’ s setting up of Jehoahaz in his stead, or presently after he was carried away. Some interpret this of the people that were dead, and those that were going into captivity; but the next verse makes it the more probable that it is to be understood of Josiah and Jehoahaz.
Trapp's Commentary on Jeremiah 22:10
Jeremiah 22:10 Weep ye not for the dead, neither bemoan him: [but] weep sore for him that goeth away: for he shall return no more, nor see his native country.Ver. 10. Weep not for the dead, neither bemoan him.] Lament no more for the good Josiah, lately slain in war, and yet dead in peace: Ne fletote, neque condoletote: there is no such cause, everything counted; neither shall ye have leisure so to do, because of later miseries befalling you thick and threefold. Weep ye rather for his son Challum, carried captive into Egypt; and there miserably handled, without hope of return.
Ellicott's Commentary on Jeremiah 22:10
(10) Weep ye not for the dead.—With this verse begins the detailed review of the three previous reigns, the prophecies being reproduced as they were actually delivered. The “dead” for whom men are not to weep is Josiah, for whom Jeremiah had himself composed a solemn dirge, which seems from 2 Chronicles 35:25 to have been repeated on the anniversary of his death. For him that goeth away.—This is obviously Jehoahaz, the son and successor of Josiah, who was deposed by Pharaoh-nechoh, and carried into Egypt (2 Kings 23:31-34; 2 Chronicles 36:2-4). The latter passage shows that he was younger than his successor, Jehoiakim, by two years. The doom of the exile who was to return no more was a fitter subject for lamentation than the death of the righteous king who died a warrior’s death (2 Kings 23:29), and was thus “taken away from the evil to come.”
Adam Clarke's Commentary on Jeremiah 22:10
Verse 10. Weep ye not for the dead] Josiah, dead in consequence of the wound he had received at Megiddo, in a battle with Pharaoh-necho, king of Egypt; but he died in peace with God. But weep sore for him that goeth away] Namely, Jehoahaz, the son of Josiah, called below Shallum, whom Pharaoh-necho had carried captive into Egypt from which it was prophesied he should never return, 2Kg 23:30-34. He was called Shallum before he ascended the throne, and Jehoahaz afterwards; so his brother Eliakim changed his name to Jehoiakim, and Mattaniah to Zedekiah.
Cambridge Bible on Jeremiah 22:10
10–12. See introd. summary to section. After Josiah’s death at the battle of Megiddo (b.c. 608), Jehoahaz, though not the eldest son (see Intr. pp. xiv. f.), was chosen to succeed him, but after three months was dethroned by Pharaoh-necoh, and carried off to Egypt, where he died (2 Kings 23:33 ff.). The passage was evidently written very soon after the dethronement. This is the first of the passages which treat consecutively of the three immediate predecessors of Zedekiah. The sense of the passage is that even the fate of Josiah, who at any rate reigned in prosperity and uprightness for more than thirty years, was preferable to that of his successor. Jeremiah 22:10 is in Ḳ ?inah metre, while 11 and 12 are not metrical. For this reason, and because their contents would be superfluous information to contemporaries, Du. and Co. consider them a later addition.
Barnes' Notes on Jeremiah 22:10
In the two foregoing prophecies Jeremiah stated the general principle on which depend the rise and downfall of kings and nations. He now adds for Zedekiah’s warning the history of three thrones which were not established.
Whedon's Commentary on Jeremiah 22:10
THREE KINGS — SHALLUM, , AND CONIAH, Jeremiah 22:10-30.10. Weep ye not for the dead — The noble king Josiah, slain in battle; but rather weep for his still more unfortunate son, who goeth away into captivity.
Sermons on Jeremiah 22:10
| Sermon | Description | |
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(Through the Bible) Jeremiah 21-22 by Chuck Smith | In this sermon, the preacher, Jack Conaya, delivers a message from the book of Jeremiah. He emphasizes that God had been speaking to the people for a long time, but they refused to |
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1992 Missions Conference Talk - Part 1 by Richard Wurmbrand | This sermon emphasizes the importance of listening to God and each other, highlighting a personal story of enduring love and faithfulness through trials. It delves into the concept |
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Of the Separate State of the Soul Until the Resurrection, and Its Employment in That State. by John Gill | John Gill emphasizes the immediate state of the soul after death, asserting that it enters a realm of either happiness or misery, actively engaging in worship and communion with Go |
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Be Sure Your Sin Will Find You Out! by Keith Daniel | This sermon emphasizes the importance of repentance, seeking God's forgiveness, and walking in the Spirit to overcome sin and live a life pleasing to God. It highlights the power o |
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Manifest Presence - Part 5 by Richard Owen Roberts | In this sermon, the speaker emphasizes the importance of having a high view of God and being humble before Him. He addresses the issue of pride and encourages listeners to honestly |
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Comfort for Mourners by Henry Law | Henry Law preaches about the profound comfort and joy that believers can find in the midst of sorrow and loss, emphasizing the assurance of eternal rest and peace in the presence o |
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Sermon: The Prayer of Jabez by Thomas Bradbury | Thomas Bradbury preaches on the story of Jabez, emphasizing the importance of seeking God's blessings, acknowledging His sovereignty, power, providence, protection, and presence in |