Exodus 4:19

And the Lord said unto Mosheh in Midian, Go, return to Mizraim; for they have come to nought, and gone down from their possessions; behold, all the men who sought to take thy life are reckoned as the dead.

AND THE ETERNAL SAID UNTO MOSES IN MIDIAN: GO, RETURN UNTO EGYPT, etc. Rabbi Abraham ibn Ezra said, “There is no strict chronological order in the narrative of the Torah, said.” and the explanation thereof is, ‘now the Eternal had said.’ There are many similar cases.”
But Ibn Ezra’s interpretation here is not correct. The first Divine communication, [i.e., that Moses return to Egypt], was not in Midian but at Mount Sinai.. In Midian He spoke to him only at this time, [as mentioned in the present verse]. However, when Moses accepted the mission by word of G-d to go to Egypt and he returned to Midian to obtain permission from his father-in-law, it was his intention to go alone and disguised. It is for this reason that Moses said to Jethro, Let me go, I pray thee, and return unto my brethren that are in Egypt, and see whether they be yet alive. That is to say, “I will see my brethren whether they be yet alive and I will return,” for it was to be in the nature of a visit by one who is anxious to see his brethren. But then the Eternal said to him in Midian, Go, return unto Egypt, that is to say, “Arise, go out of this land and return to the land of Egypt and have no fear there, for all those who sought to harm you have died, and stay there with the people until you will bring them forth from there.” Therefore Moses took his wife and children since it was the right way to bring them with him, insamuch as the children of Israel would have greater reliance on him because of it. [They would say]: “A free man in Midian who lives peacefully in his home with his children and with his wife, a son-in-law of the priest of the land, would not have brought them to be with slaves and make their lives bitter with hard service if his heart were not steadfast. He is trusting that they will soon go out from Egypt and that he will go up with them to the land of Canaan, and that it will then not be necessary for him to return to Midian to take his wife and his children from there.”

ויאמר ה' אל משה במדין, where he had settled at the time he had fled on account of Pharaoh as we know from 2,15. Now, while Moses was back in Midian, (in the civilised regions) G’d told Moses to return to Egypt as all the people whom had had reason to be afraid of had already died.. (compare 2,23)

כי מתו כל האנשים , both the king and his servants who tried to kill you. We explained this already in connection with 2,23 when Pharaoh’s death was reported.

כי מתו כל האנשים, “for all the men have died, etc.’” the sages are interested in knowing who precisely these men were and they came to the conclusion that they were Datan and Aviram [who had snitched to Pharaoh that Moses had killed an Egyptian. Ed.] The problem with that interpretation is that these two men are still reported as alive during the revolt of Korach. (Numbers 16,1) The answer given by our sages who were well aware of the fact that Datan and Aviram were still alive at the time when G–d spoke to Moses at the burning bush, was that whereas at the time when Moses had killed the Egyptian these men were very wealthy and therefore very influential, by now they had become impoverished and frustrated old men completely devoid of any influence, i.e. not much better than the dead. Our author, after quoting the Talmud tractate Nedarim, folio 64 that not only the poor but also the blind, the ones stricken with tzoraat, and the ones not blessed with having children, are considered as if dead already, proceeds to prove that Datan and Aviram were neither blind, nor afflicted with tzoraat, nor childless. The expression becoming impoverished, in Hebrew: ירדו מנכסיהם, almost has the same numerical value as the word מתים, “the dead.” (difference of 1)