Jeremiah 46:28

Jeremiah 46:28 in Multiple Translations

Berean Standard Bible BSB

And you, My servant Jacob, do not be afraid, declares the LORD, for I am with you. Though I will completely destroy all the nations to which I have banished you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.”

King James Version KJV

Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.

American Standard Version ASV

Fear not thou, O Jacob my servant, saith Jehovah; for I am with thee: for I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee, but I will correct thee in measure, and will in no wise leave thee unpunished.

Bible in Basic English BBE

Have no fear, O Jacob, my servant, says the Lord; for I am with you: for I will put an end to all the nations where I have sent you, but I will not put an end to you completely: though with wise purpose I will put right your errors, and will not let you go quite without punishment.

Free Bible Version FBV

You descendants of Jacob, don't be afraid! declares the Lord, for I will be with you. I will completely destroy all the nations where I've scattered you, I won't completely destroy you. However, I will discipline you as you deserve, and you can be sure I won't leave you unpunished.

Geneva Bible 1599 GNV

Feare thou not, O Iaakob my seruant, saith the Lord: for I am with thee, and I will vtterly destroy all the nations, whither I haue driuen thee: but I will not vtterly destroy thee, but correct thee by iudgement, and not vtterly cut thee off.

Young's Literal Translation YLT

Thou, thou dost not fear, My servant Jacob, An affirmation of Jehovah — for with thee I [am], For I make an end of all the nations Whither I have driven thee, And of thee I do not make an end, And I have reproved thee in judgment, And do not entirely acquit thee!'

World English Bible WEB

Don’t be afraid, O Jacob my servant,” says the LORD, “for I am with you; for I will make a full end of all the nations where I have driven you, but I will not make a full end of you, but I will correct you in measure, and will in no way leave you unpunished.”

Noah Webster Bible WBS

Douay-Rheims 1899 DRV

And thou, my servant Jacob, fear not, saith the Lord: because I am with thee, for I will consume all the nations to which I have cast thee out: but thee I will not consume, but I will correct thee in judgment, neither will I spare thee as if thou wert innocent.

Translation for Translators T4T

I, Yahweh, say to you people of Israel who serve me, ‘Do not be afraid, because I will be with you. I will completely destroy the nations among whom I have scattered you, but I will not completely get rid of you. I will punish you, but I will punish you only as severely as you deserve: It would be wrong if I did not punish you at all.’ ”

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Berean Amplified Bible — Jeremiah 46:28

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 46:28 Interlinear (Deep Study)

BIB

HEB אַ֠תָּה אַל תִּירָ֞א עַבְדִּ֤/י יַֽעֲקֹב֙ נְאֻם יְהוָ֔ה כִּ֥י אִתְּ/ךָ֖ אָ֑נִי כִּי֩ אֶעֱשֶׂ֨ה כָלָ֜ה בְּ/כָֽל הַ/גּוֹיִ֣ם אֲשֶׁ֧ר הִדַּחְתִּ֣י/ךָ שָׁ֗מָּ/ה וְ/אֹֽתְ/ךָ֙ לֹא אֶעֱשֶׂ֣ה כָלָ֔ה וְ/יִסַּרְתִּ֨י/ךָ֙ לַ/מִּשְׁפָּ֔ט וְ/נַקֵּ֖ה לֹ֥א אֲנַקֶּֽ/ךָּ

אַ֠תָּה ʼattâh H859 you(m.s.) Pron

אַל ʼal H408 not Part

תִּירָ֞א yârêʼ H3372 to fear V-Qal-Juss-2ms

עַבְדִּ֤/י ʻebed H5650 servant/slave N-ms | Suff

יַֽעֲקֹב֙ Yaʻăqôb H3290 Jacob N-proper

נְאֻם nᵉʼum H5002 utterance N-ms

יְהוָ֔ה Yᵉhôvâh H3068 The Lord N-proper

כִּ֥י kîy H3588 for Conj

אִתְּ/ךָ֖ ʼêth H854 with Prep | Suff

אָ֑נִי ʼănîy H589 I Pron

כִּי֩ kîy H3588 for Conj

אֶעֱשֶׂ֨ה ʻâsâh H6213 to make V-Qal-Imperf-1cs

כָלָ֜ה kâlâh H3617 consumption N-fs

בְּ/כָֽל kôl H3605 all Prep | N-ms

הַ/גּוֹיִ֣ם gôwy H1471 Gentile Art | N-mp

אֲשֶׁ֧ר ʼăsher H834 which Rel

הִדַּחְתִּ֣י/ךָ nâdach H5080 to banish V-Hiphil-Perf-1cs | Suff

שָׁ֗מָּ/ה shâm H8033 there Adv | Suff

וְ/אֹֽתְ/ךָ֙ ʼêth H853 Obj. Conj | DirObjM | Suff

לֹא lôʼ H3808 not Part

אֶעֱשֶׂ֣ה ʻâsâh H6213 to make V-Qal-Imperf-1cs

כָלָ֔ה kâlâh H3617 consumption N-fs

וְ/יִסַּרְתִּ֨י/ךָ֙ yâçar H3256 to discipline Conj | V-Piel-1cs | Suff

לַ/מִּשְׁפָּ֔ט mishpâṭ H4941 justice Prep | N-ms

וְ/נַקֵּ֖ה nâqâh H5352 to clear Conj | V-Piel-Ptc

לֹ֥א lôʼ H3808 not Part

אֲנַקֶּֽ/ךָּ nâqâh H5352 to clear V-Piel-Imperf-1cs | Suff

Hebrew Word Study

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Hebrew Word Reference — Jeremiah 46:28

אַ֠תָּה ʼattâh H859 "you(m.s.)" Pron

You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.

Definition: you (second pers. sing. masc.)

Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.

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.

תִּירָ֞א yârêʼ H3372 "to fear" V-Qal-Juss-2ms

This Hebrew word means to fear or revere, and is used to describe being afraid or standing in awe of something, like God's power. It appears in the Bible to convey a sense of respect or reverence. In the KJV, it's translated as 'affright' or 'reverence'.

Definition: : frightening(DANGER) 1) to fear, revere, be afraid 1a) (Qal) 1a1) to fear, be afraid 1a2) to stand in awe of, be awed 1a3) to fear, reverence, honour, respect 1b) (Niphal) 1b1) to be fearful, be dreadful, be feared 1b2) to cause astonishment and awe, be held in awe 1b3) to inspire reverence or godly fear or awe 1c) (Piel) to make afraid, terrify 2) (TWOT) to shoot, pour

Usage: Occurs in 318 OT verses. KJV: affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), [idiom] see, terrible (act, -ness, thing). See also: Genesis 3:10; 1 Samuel 12:18; Psalms 3:7.

עַבְדִּ֤/י ʻebed H5650 "servant/slave" N-ms | Suff

This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.

Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)

Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.

יַֽעֲקֹב֙ Yaʻăqôb H3290 "Jacob" N-proper

This word is the name of a person, Jacob, a key figure in the Bible. He was the son of Isaac and Rebekah, and the father of many tribes of Israel. The KJV simply translates it as Jacob.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478) § Jacob = "heel holder" or "supplanter" son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel

Usage: Occurs in 319 OT verses. KJV: Jacob. See also: Genesis 25:26; Genesis 34:1; Psalms 14:7.

נְאֻם nᵉʼum H5002 "utterance" N-ms

This word refers to an utterance or declaration from God, often through a prophet. It is used in the Bible to describe a revelation or message from God, like in Exodus or Numbers.

Definition: 1) (Qal) utterance, declaration (of prophet) 1a) utterance, declaration, revelation (of prophet in ecstatic state) 1b) utterance, declaration (elsewhere always preceding divine name)

Usage: Occurs in 358 OT verses. KJV: (hath) said, saith. See also: Genesis 22:16; Jeremiah 22:16; Psalms 36:2.

יְהוָ֔ה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

כִּ֥י 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.

אִתְּ/ךָ֖ ʼêth H854 "with" Prep | Suff

This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.

Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)

Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.

אָ֑נִי ʼănîy H589 "I" Pron

This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.

Definition: I (first pers. sing. -usually used for emphasis)

Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.

כִּי֩ kîy H3588 "for" Conj

אֶעֱשֶׂ֨ה ʻâsâh H6213 "to make" V-Qal-Imperf-1cs

This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.

Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made

Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.

כָלָ֜ה kâlâh H3617 "consumption" N-fs

This word refers to the act of completely destroying or consuming something, like the complete destruction of Sodom and Gomorrah in Genesis 19:28.

Definition: 1) completion, termination, full end, complete destruction, consumption, annihilation 1a) completion 1a1) completely, altogether (adv) 1b) complete destruction, consumption, annihilation

Usage: Occurs in 19 OT verses. KJV: altogether, (be, utterly) consume(-d), consummation(-ption), was determined, (full, utter) end, riddance. See also: Genesis 18:21; Jeremiah 5:18; Isaiah 10:23.

בְּ/כָֽל kôl H3605 "all" Prep | N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

הַ/גּוֹיִ֣ם gôwy H1471 "Gentile" Art | N-mp

This word refers to a Gentile, someone who is not Hebrew or Israeli. It can also describe a large group of animals or a nation of people, emphasizing their unity and shared identity.

Definition: 1) nation, people 1a) nation, people 1a1) usually of non-Hebrew people 1a2) of descendants of Abraham 1a3) of Israel 1b) of swarm of locusts, other animals (fig.) 1c) Goyim? = "nations" Also named: ethnos (ἔθνος "Gentiles" G1484)

Usage: Occurs in 511 OT verses. KJV: Gentile, heathen, nation, people. See also: Genesis 10:5; Judges 4:16; Psalms 2:1.

אֲשֶׁ֧ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

הִדַּחְתִּ֣י/ךָ nâdach H5080 "to banish" V-Hiphil-Perf-1cs | Suff

To banish or drive away, used in various contexts, such as expelling someone from a community, as seen in the story of David and Absalom.

Definition: 1) to impel, thrust, drive away, banish 1a) (Qal) 1a1) to impel 1a2) to thrust away, banish 1b) (Niphal) 1b1) to be impelled 1b2) to be thrust out, be banished 1b2a) banished, outcast (participle) 1b3) to be driven away 1b4) to be thrust away, thrust aside 1c) (Pual) to be thrust into 1c1) thrust (participle) 1d) (Hiphil) 1d1) to thrust, move, impel 1d2) to thrust out, banish 1d3) to thrust away, thrust aside 1e) (Hophal) to be chased, be hunted 1e1) chased, hunted (participle)

Usage: Occurs in 51 OT verses. KJV: banish, bring, cast down (out), chase, compel, draw away, drive (away, out, quite), fetch a stroke, force, go away, outcast, thrust away (out), withdraw. See also: Deuteronomy 4:19; Isaiah 27:13; Psalms 5:11.

שָׁ֗מָּ/ה shâm H8033 "there" Adv | Suff

The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.

Definition: 1) there, thither 1a) there 1b) thither (after verbs of motion) 1c) from there, thence 1d) then (as an adverb of time) Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)

Usage: Occurs in 732 OT verses. KJV: in it, [phrase] thence, there (-in, [phrase] of, [phrase] out), [phrase] thither, [phrase] whither. See also: Genesis 2:8; Exodus 21:33; Deuteronomy 19:4.

וְ/אֹֽתְ/ךָ֙ ʼêth H853 "Obj." Conj | DirObjM | Suff

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.

לֹא 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.

אֶעֱשֶׂ֣ה ʻâsâh H6213 "to make" V-Qal-Imperf-1cs

כָלָ֔ה kâlâh H3617 "consumption" N-fs

This word refers to the act of completely destroying or consuming something, like the complete destruction of Sodom and Gomorrah in Genesis 19:28.

Usage: Occurs in 19 OT verses. KJV: altogether, (be, utterly) consume(-d), consummation(-ption), was determined, (full, utter) end, riddance. See also: Genesis 18:21; Jeremiah 5:18; Isaiah 10:23.

וְ/יִסַּרְתִּ֨י/ךָ֙ yâçar H3256 "to discipline" Conj | V-Piel-1cs | Suff

To discipline or correct someone, often by teaching or punishing them, as seen in Proverbs where parents are told to instruct their children. This word is used to describe God's correction of his people.

Definition: 1) to chasten, discipline, instruct, admonish 1a)(Qal) 1a1) to chasten, admonish 1a2) to instruct 1a3) to discipline 1b) (Niphal) to let oneself be chastened or corrected or admonished 1c) (Piel) 1c1) to discipline, correct 1c2) to chasten, chastise 1d) (Hiphil) to chasten 1e) (Nithpael) to teach

Usage: Occurs in 38 OT verses. KJV: bind, chasten, chastise, correct, instruct, punish, reform, reprove, sore, teach. See also: Leviticus 26:18; Psalms 94:12; Psalms 2:10.

לַ/מִּשְׁפָּ֔ט mishpâṭ H4941 "justice" Prep | N-ms

Mishpat means justice or judgment, and is often used to describe God's righteous judgment, as well as human laws and decisions, in books like Deuteronomy and Isaiah.

Definition: : judgement/punishment 1) judgment, justice, ordinance 1a) judgment 1a1) act of deciding a case 1a2) place, court, seat of judgment 1a3) process, procedure, litigation (before judges) 1a4) case, cause (presented for judgment) 1a5) sentence, decision (of judgment) 1a6) execution (of judgment) 1a7) time (of judgment) 1b) justice, right, rectitude (attributes of God or man) 1c) ordinance 1d) decision (in law) 1e) right, privilege, due (legal) 1f) proper, fitting, measure, fitness, custom, manner, plan

Usage: Occurs in 406 OT verses. KJV: [phrase] adversary, ceremony, charge, [idiom] crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, [idiom] worthy, [phrase] wrong. See also: Genesis 18:19; 1 Kings 2:3; Psalms 1:5.

וְ/נַקֵּ֖ה nâqâh H5352 "to clear" Conj | V-Piel-Ptc

To be or make clean, either physically or morally, as seen in the book of Psalms where David asks God to cleanse him. This word is also used to describe being free from guilt or punishment. It appears in various forms throughout the Old Testament.

Definition: 1) to be empty, be clear, be pure, be free, be innocent, be desolate, be cut off 1a) (Qal) to be empty, be clean, be pure 1b) (Niphal) 1b1) to be cleaned out, be purged out 1b2) to be clean, be free from guilt, be innocent 1b3) to be free, be exempt from punishment 1b4) to be free, be exempt from obligation 1c) (Piel) 1c1) to hold innocent, acquit 1c2) to leave unpunished

Usage: Occurs in 33 OT verses. KJV: acquit [idiom] at all, [idiom] altogether, be blameless, cleanse, (be) clear(-ing), cut off, be desolate, be free, be (hold) guiltless, be (hold) innocent, [idiom] by no means, be quit, be (leave) unpunished, [idiom] utterly, [idiom] wholly. See also: Genesis 24:8; Psalms 19:14; Psalms 19:13.

לֹ֥א 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.

אֲנַקֶּֽ/ךָּ nâqâh H5352 "to clear" V-Piel-Imperf-1cs | Suff

Study Notes — Jeremiah 46:28

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Context
Cross References
Jeremiah 46:28 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Jeremiah 46:28
Jamieson-Fausset-Brown on Jeremiah 46:28
Matthew Poole's Commentary on Jeremiah 46:28
Trapp's Commentary on Jeremiah 46:28
Ellicott's Commentary on Jeremiah 46:28
Adam Clarke's Commentary on Jeremiah 46:28
Cambridge Bible on Jeremiah 46:28
Whedon's Commentary on Jeremiah 46:28
Sermons on Jeremiah 46:28

Context — Judgment on Egypt

26I will deliver them into the hands of those who seek their lives—of Nebuchadnezzar king of Babylon and his officers. But after this, Egypt will be inhabited as in days of old, declares the LORD. 27But you, O Jacob My servant, do not be afraid, and do not be dismayed, O Israel. For I will surely save you out of a distant place, your descendants from the land of their captivity! Jacob will return to quiet and ease, with no one to make him afraid.

28And you, My servant Jacob, do not be afraid, declares the LORD, for I am with you. Though I will completely destroy all the nations to which I have banished you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.”

Cross References

	Reference	Text (BSB)
1	1 Corinthians 11:32	But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
2	Revelation 3:19	Those I love, I rebuke and discipline. Therefore be earnest and repent.
3	Jeremiah 10:24	Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing.
4	Jeremiah 30:11	For I am with you to save you, declares the LORD. Though I will completely destroy all the nations to which I have scattered you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.”
5	Jeremiah 4:27	For this is what the LORD says: “The whole land will be desolate, but I will not finish its destruction.
6	Amos 9:8–9	Surely the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth. Yet I will not utterly destroy the house of Jacob,” declares the LORD. “For surely I will give the command, and I will shake the house of Israel among all the nations as grain is sifted in a sieve; but not a pebble will reach the ground.
7	Hebrews 12:5–10	And you have forgotten the exhortation that addresses you as sons: “My son, do not take lightly the discipline of the Lord, and do not lose heart when He rebukes you. For the Lord disciplines the one He loves, and He chastises every son He receives.” Endure suffering as discipline; God is treating you as sons. For what son is not disciplined by his father? If you do not experience discipline like everyone else, then you are illegitimate children and not true sons. Furthermore, we have all had earthly fathers who disciplined us, and we respected them. Should we not much more submit to the Father of our spirits and live? Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness.
8	Jeremiah 32:42–44	For this is what the LORD says: Just as I have brought all this great disaster on this people, so I will bring on them all the good I have promised them. And fields will be bought in this land about which you are saying, ‘It is a desolation, without man or beast; it has been delivered into the hands of the Chaldeans.’ Fields will be purchased with silver, and deeds will be signed, sealed, and witnessed in the land of Benjamin, in the areas surrounding Jerusalem, and in the cities of Judah—the cities of the hill country, the foothills, and the Negev—because I will restore them from captivity, declares the LORD.”
9	Psalms 46:7	The LORD of Hosts is with us; the God of Jacob is our fortress. Selah
10	Jeremiah 1:19	They will fight against you but will never overcome you, since I am with you to deliver you,” declares the LORD.

Jeremiah 46:28 Summary

[Jeremiah 46:28 is a promise from God to His people, Israel, that even though they will face discipline and hardship, He will always be with them and will not destroy them completely. This verse reminds us that God is a God of justice and love, who disciplines those He loves to bring them back to Himself, as seen in Hebrews 12:5-11. We can trust in God's presence and care, just like Israel did, and know that He will guide us through difficult times. By remembering God's promises, like the one in Matthew 28:20, we can have confidence that He will never leave or forsake us.]

Frequently Asked Questions

What does it mean for God to 'completely destroy' the nations in Jeremiah 46:28?

This phrase refers to God's judgment on the nations that have oppressed His people, as seen in Isaiah 13:19 and Jeremiah 25:15-38, but it does not apply to Israel, who will be disciplined but not destroyed.

Why does God promise not to leave Israel 'unpunished' in Jeremiah 46:28?

This statement highlights God's justice and holiness, as seen in Leviticus 26:18 and Deuteronomy 8:5, where He disciplines those He loves to bring them back to Himself.

How can we be sure that God is with us, like He promises in Jeremiah 46:28?

We can trust God's presence and care, just as Jacob did, by remembering His promises in Hebrews 13:5 and Matthew 28:20, where He assures us that He will never leave or forsake us.

What kind of 'discipline' can we expect from God, according to Jeremiah 46:28?

God's discipline is a loving correction, as seen in Hebrews 12:5-11 and Proverbs 3:12, where He guides us towards righteousness and a deeper relationship with Him.

Reflection Questions

What fears or anxieties can you surrender to God today, knowing that He is with you?
How have you experienced God's discipline in your life, and what did you learn from it?
What does it mean for you to trust in God's presence and care, even in difficult circumstances?
In what ways can you rest in God's promise to 'not completely destroy' you, even when facing challenges or hardships?

Gill's Exposition on Jeremiah 46:28

Fear thou not, O Jacob, my servant, saith the Lord, for I [am] with thee,.... Though afar off, in foreign lands, and in captivity: this exhortation is repeated, to strengthen their consolation, and

Jamieson-Fausset-Brown on Jeremiah 46:28

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

Matthew Poole's Commentary on Jeremiah 46:28

See Poole "", See Poole "", where is the substance of what is said in these two verses, and almost the very words are repeated. The great thing to be observed by us is the difference which the just and righteous God maketh betwixt his punishments of his church and own people, and his punishments of wicked men, who are their enemies: as there is a great difference in the root of such dispensations, God dealing them out to his people out of love, that they might not be condemned with the wicked; so there is a great deal of difference in the measure and duration of their punishments, the rod of the wicked shall not always lie upon the backs of the righteous, and they are corrected in measure.

Trapp's Commentary on Jeremiah 46:28

Jeremiah 46:28 Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.Ver. 28. Fear thou not, O Jacob, &c.] See Jeremiah 30:11. But correct thee in measure, &c.] God dealeth much otherwise with his own people than he doth with unbelievers, whose prosperity, as it is full of thorns, so their adversity is but a foretaste of eternal torment; whereas "all things," even afflictions also, "work together for good to them that love God."

Ellicott's Commentary on Jeremiah 46:28

(27, 28) Fear not thou, O my servant Jacob . . .—The words that follow are found also in Jeremiah 30:10-11, and have been commented on there, and were either inserted here by the prophet himself, or by some later editor of his writings, as an appropriate conclusion, contrasting the care of Jehovah for His people with the sentence upon the power in which they were trusting for protection. Why should they insist, as in Jeremiah 43:7, on placing themselves in a position which would involve them in the destruction which the prophet thus foretells? The words, it may be noticed, are a manifest echo of the words of Isaiah (Isaiah 41:13; Isaiah 43:5). Such a consolation was, we may well believe, needed by the people when they saw the armies of Nebuchadnezzar laying waste the country in whose protection they had trusted, and where they had hoped to find a home. Better things, they are told, were in store for them, even a return to the land of their fathers.

Adam Clarke's Commentary on Jeremiah 46:28

Verse 28. I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee] The Jews still remain as a distinct people, while the Assyrians, Chaldeans, Egyptians, c., are no more! ON this subject, I cannot withhold from my readers the following very judicious remarks of Bp. Newton, in his Dissertations on the Prophecies. "The preservation of the Jews through so many ages, and the total destruction of their enemies, are wonderful events and are made still more wonderful by being signified beforehand by the spirit of prophecy, as particularly in the passage before us. Their preservation is really one of the most illustrious acts of Divine Providence. They are dispersed among all nations, yet not confounded with any. The drops of rain which fall, nay the great rivers which flow into the ocean, are soon mingled with and lost in that immense body of waters. And the same, in all human probability, would have been the fate of the Jews; they would have been mingled and lost in the common mass of mankind: but, on the contrary, they flow into all parts of the world, mix with all nations, and yet keep separate from all. They still live as a distinct people; and yet they nowhere live according to their own laws, nowhere elect their own magistrates, nowhere enjoy the full exercise of their religion. Their solemn feasts and sacrifices are limited to one certain place; and that hath been now for many ages in the hands of strangers and aliens, who will not suffer them to come thither. No people have continued unmixed so long as they have done; not only of those who have sent colonies into foreign countries, but even of those who have remained in their own country. The northern nations have come in swarms into the more southern parts of Europe: but where are they now to be discerned and distinguished? The Gauls went forth in great bodies to seek their fortune in foreign parts; but what traces or footsteps of them are now remaining any where? In France, who can separate the race of the ancient Gauls from the various other people who from time to time have settled there? In Spain, who can distinguish between the first possessors, the Spaniards, and the Goths and Moors, who conquered and kept possession of the country for some ages? In England, who can pretend to say certainly which families are derived from the ancient Britons, and which from the Romans, Saxons, Danes, and Normans? The most ancient and honourable pedigrees can be traced up only to a certain period; and beyond that there is nothing but conjecture and uncertainty, obscurity and ignorance. But the Jews can go up higher than any nation; they can even deduce their pedigree from the beginning of the world. They may not know from what particular tribe or family they are descended; but they know certainly that they all sprang from the stock of Abraham.

Cambridge Bible on Jeremiah 46:28

27, 28. See introd. summary to the ch. See also on ch. Jeremiah 30:10-11, where almost exactly the same words are found in MT. Also for “correct” (Jeremiah 46:28) See on Jeremiah 2:19. The vv. imply that the exile has begun and thus cannot date from “the fourth year of Jehoiakim” (Jeremiah 46:1).

Whedon's Commentary on Jeremiah 46:28

MESSAGE TO ISRAEL, Jeremiah 46:27-28.27, 28. Fear not… Jacob — God’s true Israel is not utterly cast off. Though he may bring other nations to a full end, yet this one has a permanent life laid in the divine purpose.

Sermons on Jeremiah 46:28

	Sermon	Description
	Run for Your Life by Arlen L. Chitwood	In this sermon, the speaker begins by praying for God's blessings and guidance as they open the Word of God. They mention that they will be delivering five messages based on five p
	(Apostolic Vision) Faith's Response to Suffering by Dale Heisey	In this sermon, the preacher emphasizes the need for individuals to allow God to break them and submit to His will. He questions how long people will resist God's will, defend them
	Of Bearing the Cross by John Calvin	John Calvin preaches about the necessity and dignity of bearing the cross, emphasizing the hardships and trials that believers must endure as part of their journey with Christ. He
	Judgment of the Believer's Works by Lewis Sperry Chafer	Lewis Sperry Chafer delves into the biblical teachings on judgment and rewards for believers. He emphasizes that the child of God, under grace, is assured not to come into judgment
	1 Peter 4:17 by John Gill	John Gill emphasizes that judgment begins at the house of God, referring to either the temple in Jerusalem or the church, where God’s presence dwells. He explains that this judgmen
	John 5:14-21 by St. John Chrysostom	John Chrysostom preaches about the consequences of sin, emphasizing that sin can lead to physical ailments as a form of punishment from God. He highlights the importance of repenta
	Homily 3 on Romans by St. John Chrysostom	John Chrysostom preaches on Romans 1:18, emphasizing the severity of God's wrath against ungodliness and unrighteousness, revealing how those who reject the truth are left to their