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Jeremiah 26:1 [study!]

American Standard Version (ASV 1901) [2]
— In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from Jehovah, saying,
King James Version (KJV 1769)
— In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
New American Standard Bible (NASB ©1995)
— In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the LORD, saying,
Webster's Revision of the KJB (WEB 1833)
— In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
Darby's Translation (DBY 1890)
— In the beginning of the reign of Jehoiakim the son of Josiah, the king of Judah, came this word from Jehovah, saying,
Rotherham's Emphasized Bible (EBR 1902)
— In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, came this word from Yahweh, saying:
Young's Literal Translation (YLT 1898)
— In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, hath this word been from Jehovah, saying:
Douay-Rheims Challoner Revision (DR 1750)
— In the beginning of the reign of Joakim the son of Josias king of Juda, came this word from the Lord, saying:
Original King James Bible (AV 1611) [2]
— In the beginning of the reigne of Iehoiakim the sonne of Iosiah king of Iudah, came this word from the LORD, saying;
Brenton Greek Septuagint (LXX, Restored Names)
— IN THE BEGINNING OF THE REIGN OF KING JEHOIAKIM{gr.JOAKIM} SON OF JOSIAH{gr.JOSIAS} THERE CAME THIS WORD FROM THE LORD.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— In the beginning of the reign of Yehoyaqim the son of Yoshiyyah king of Yehudah came this word from Yahweh, saying,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
In the beginning 7225
{7225} Prime
רֵאשִׁית
re'shiyth
{ray-sheeth'}
From the same as H7218; the first, in place, time, order or rank (specifically a firstfruit).
of the reign 4468
{4468} Prime
מַמְלְכוּת
mamlakuwth
{mam-law-kooth'}
A form of H4467 and equivalent to it.
of Yhykm יְהוֹיָקִים 3079
{3079} Prime
יְהוֹיָקִים
Y@howyaqiym
{yeh-ho-yaw-keem'}
From H3068 abbreviated and H6965; Jehovah will raise; Jehojakim, a Jewish king.
the son 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yiyy יֹאשִׁיָּה 2977
{2977} Prime
יֹאשִׁיָּה
Yo'shiyah
{yo-shee-yaw'}
From the same root as H0803 and H3050; founded of Jah; Joshijah, the name of two Israelites.
king 4428
{4428} Prime
מֶּלֶךְ
melek
{meh'-lek}
From H4427; a king.
of Yh יְהוּדָה 3063
{3063} Prime
יְהוּדָה
Y@huwdah
{yeh-hoo-daw'}
From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory.
came x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
this x2088
(2088) Complement
זֶה
zeh
{zeh}
A primitive word; the masculine demonstrative pronoun, this or that.
word 1697
{1697} Prime
דָּבָר
dabar
{daw-baw'}
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
from x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x854
(0854) Complement
אֵת
'eth
{ayth}
Probably from H0579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.
Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Jamieson-Fausset-Brown Commentary

Jeremiah 26:1

_ _ Jeremiah 26:1-24. Jeremiah declared worthy of death, but by the interposition of Ahikam saved; The similar cases of Micah and Urijah being adduced in the prophet’s favor.

_ _ The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jeremiah 26:6 here with Jeremiah 7:12, Jeremiah 7:14); and summarily referred to here [Maurer], probably pronounced at one of the great feasts (that of tabernacles, according to Ussher; for the inhabitants of “all the cities of Judah” are represented as present, Jeremiah 26:2). See on Jeremiah 7:2.

Matthew Henry's Commentary

Jeremiah 26:1-6

_ _ We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.

_ _ I. God directed him where to preach this sermon, and when, and to what auditory, v. 2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deuteronomy 4:2.

_ _ II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jeremiah 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jeremiah 26:4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule — a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratiothat those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jeremiah 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
am 3394, bc 610,
Jeremiah 1:3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.
Jeremiah 25:1 The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon;
Jeremiah 27:1 In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the LORD, saying,
Jeremiah 35:1 The word which came unto Jeremiah from the LORD in the days of Jehoiakim the son of Josiah king of Judah, saying,
Jeremiah 36:1 And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, [that] this word came unto Jeremiah from the LORD, saying,
2 Kings 23:34-36 And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. ... Jehoiakim [was] twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother's name [was] Zebudah, the daughter of Pedaiah of Rumah.
2 Chronicles 36:4-5 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehoiakim. And Necho took Jehoahaz his brother, and carried him to Egypt. ... Jehoiakim [was] twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did [that which was] evil in the sight of the LORD his God.
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2K 23:34. 2Ch 36:4. Jr 1:3; 25:1; 27:1; 35:1; 36:1.

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