Jeremiah 27:1 [study!]
American Standard Version (ASV 1901) 
In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jeremiah 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 unto Jeremiah from the LORD, saying,
New American Standard Bible (NASB ©1995)
In the beginning of the reign of Zedekiah the son of Josiah, king of Judah, this word came to Jeremiah 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 to Jeremiah 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 to Jeremiah 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 unto Jeremiah, 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 unto Jeremiah from Jehovah, saying,
Douay-Rheims Challoner Revision (DR 1750)
In the beginning of the reign of Joakim the son of Josias king of Juda, this word came to Jeremias from the Lord, saying:
Original King James Bible (AV 1611) 
In the beginning of the reigne of Iehoiakim the sonne of Iosiah King of Iudah, came this worde vnto Ieremiah from the LORD, saying,
Brenton Greek Septuagint (LXX, Restored Names)
[Absent from Manuscript]
Full Hebrew Names / Holy Name KJV (2008)  
In the beginning of the reign of Yehoyaqim the son of Yoshiyyah king of Yehudah came this word unto Yirmeyah from Yahweh, saying,
In the beginning
From the same as H7218
; the first
, in place, time, order or rank (specifically a firstfruit
of the reign
, that is, (abstractly) the estate (rule
) or (concretely) the country (realm
abbreviated and H6965
; Jehovah will raise
, a Jewish king.
; a son
(as a builder
of the family name), in the widest sense (of literal and figurative relationship, including grandson
, etc., (like H0001
From the same root as H0803
; founded of Jah
, the name of two Israelites.
(or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory.
A primitive root (compare H1933
); to exist
, that is, be
, come to pass
(always emphatic, and not a mere copula or auxiliary).
A primitive word; the masculine demonstrative pronoun, this
; a word
; by implication a matter
of) or thing
; adverbially a cause
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards
, but occasionally used of a quiescent position, that is, near
; often in general, to
; Jah will rise
, the name of eight or nine Israelites.
; properly a part
of; hence (prepositionally), from
or out of
in many senses.
Probably from H0579
; properly nearness
(used only as a preposition or adverb), near
; hence generally with
; (the) self Existent
or eternal; Jehovah
, Jewish national name of God.
A primitive root; to say
(used with great latitude).
Stem - Qal (See H8851
Mood - Infinitive (See H8812
Count - 4888
_ _ Jeremiah 27:1-22. The futility of resisting Nebuchadnezzar illustrated to the ambassadors of the kings, desiring to have the king of Judah confederate with them, under the type of yokes. Jeremiah exhorts them and Zedekiah to yield.
_ _ Jehoiakim The prophecy that follows was according to this reading given in the fourth year of Jehoiakim, fifteen years before it was published in the reign of Zedekiah to whom it refers; it was thus long deposited in the prophet’s bosom, in order that by it he might be supported under trials in his prophetic career in the interim [Calvin]. But “Zedekiah” may be the true reading. So the Syriac and Arabic Versions. Jeremiah 27:3, Jeremiah 27:12; Jeremiah 28:1, confirm this; also, one of Kennicott’s manuscripts. The English Version reading may have originated from Jeremiah 26:1. “Son of Josiah” applies to Zedekiah as truly as to “Jehoiakim” or “Eliakim.” The fourth year may, in a general sense here, as in Jeremiah 28:1, be called “the beginning of his reign,” as it lasted eleven years (2 Kings 24:18). It was not long after the fourth year of his reign that he rebelled against Nebuchadnezzar (Jeremiah 51:59; Jeremiah 52:3; 2 Kings 24:20), in violation of an oath before God (2 Chronicles 36:13).
_ _ Some difficulty occurs in the date of this prophecy. This word is said to come to Jeremiah in the beginning of the reign of Jehoiakim (Jeremiah 27:1), and yet the messengers, to whom he is to deliver the badges of servitude, are said (Jeremiah 27:3) to come to Zedekiah king of Judah, who reigned not till eleven years after the beginning of Jehoiakim's reign. Some make it an error of the copy, and think that it should be read (Jeremiah 27:1), In the beginning of the reign of Zedekiah, for which some negligent scribe, having his eye on the title of the foregoing chapter, wrote Jehoiakim. And, if one would admit a mistake any where, it should be here, for Zedekiah is mentioned again (Jeremiah 27:12), and the next prophecy is dated the same year, and said to be in the beginning of the reign of Zedekiah, Jeremiah 28:1. Dr. Lightfoot solves it thus: In the beginning of Jehoiakim's reign Jeremiah is to make these bonds and yokes, and to put them upon his own neck, in token of Judah's subjection to the king of Babylon, which began at that time; but he is to send them to the neighbouring kings afterwards in the reign of Zedekiah, of whose succession to Jehoiakim, and the ambassadors sent to him, mention is made by way of prediction.
_ _ I. Jeremiah is to prepare a sign of the general reduction of all these countries into subjection to the king of Babylon (Jeremiah 27:2): Make thee bonds and yokes, yokes with bonds to fasten them, that the beast may not slip his neck out of the yoke. Into these the prophet must put his own neck to make them taken notice of as a prophetic representation; for every one would enquire, What is the meaning of Jeremiah's yokes? We find him with one on, Jeremiah 28:10. Hereby he intimated that he advised them to nothing but what he was resolved to do himself; for he was not one of those that bind heavy burdens on others, which they themselves will not touch with one of their fingers. Ministers must thus lay themselves under the weight and obligation of what they preach to others.
_ _ II. He is to send this, with a sermon annexed to it, to all the neighbouring princes; those are mentioned (Jeremiah 27:3) that lay next to the land of Canaan. It should seem, there was a treaty of alliance on foot between the king of Judah and all those other kings. Jerusalem was the place appointed for the treaty. Thither they all sent their plenipotentiaries; and it was agreed that they should bind themselves in a league offensive and defensive, to stand by one another, in opposition to the growing threatening greatness of the king of Babylon, and to reduce his exorbitant power. They had great confidence in their strength thus united, and were ready to call themselves the high allies; but, when the envoys were returning to their respective masters with the ratification of this treaty, Jeremiah gives each of them a yoke to carry to his master, to signify to him that he must either by consent or by compulsion become a servant to the king of Babylon, let him choose which he will. In the sermon upon this sign, 1. God asserts his own indisputable right to dispose of kingdoms as he pleases, Jeremiah 27:5. He is the Creator of all things; he made the earth at first, established it, and it abides: it is still the same, though one generation passes away and another comes. He still by a continued creation produces man and beast upon the ground, and it is by his great power and outstretched arm. His arm has infinite strength, though it be stretched out. Upon this account he may give and convey a property and dominion to whomsoever he pleases. As he hath graciously given the earth to the children of men in general (Psalms 115:16), so he give to each his share of it, be it more or less. Note, Whatever any have of the good things of this world, it is what God sees fit to give them; we ourselves should therefore be content, though we have ever so little, and not envy any their share, though they have ever so much. 2. He publishes a grant of all these countries to Nebuchadnezzar. Know all men by these presents. Sciant praesentes et futuri Let those of the present and those of the future age know. “This is to certify to all whom it may concern that I have given all these lands, with all the wealth of them, into the hands of the king of Babylon; even the beasts of the field, whether tame or wild, have I given to him, parks and pastures; they are all his own.” Nebuchadnezzar was a proud wicked man, an idolater; and yet God, in his providence, gives him this large dominion, these vast possessions. Note, The things of this world are not the best things, for God often gives the largest share of them to bad men, that are rivals with him and rebels against him. He was a wicked man, and yet what he had he had by divine grant. Note, Dominion is not founded in grace. Those that have not any colourable title to eternal happiness may yet have a justifiable title to their temporal good things. Nebuchadnezzar is a very bad man, and yet God calls him his servant, because he employed him as an instrument of his providence for the chastising of the nations, and particularly his own people; and for his service therein he thus liberally repaid him. Those whom God makes use of shall not lose by him; much more will he be found the bountiful rewarder of all those that designedly and sincerely serve him. 3. He assures them that they should all be unavoidably brought under the dominion of the king of Babylon for a time (Jeremiah 27:7): All nations, all these nations and many others, shall serve him, and his son, and his son's son. His son was Evil-merodach, and his son's son Belshazzar, in whom his kingdom ceased: then the time of reckoning with his land came, when the tables were turned, and many nations and great kings, incorporated into the empire of the Medes and Persians, served themselves of him, as before, Jeremiah 25:14. Thus Adonibezek was trampled upon himself, as he had trampled on other kings. 4. He threatens those with military execution that stood out and would not submit to the king of Babylon (Jeremiah 27:8): That nation that will not put their neck under his yoke I will punish with sword and famine, with one judgment after another, till it is consumed by his hand. Nebuchadnezzar was very unjust and barbarous in invading the rights and liberties of his neighbours thus, and forcing them into a subjection to him; yet God had just and holy ends in permitting him to do so, to punish these nations for their idolatry and gross immoralities. Those that would not serve the God that made them were justly made to serve their enemies that sought to ruin them. 5. He shows them the vanity of all the hopes they fed themselves with, that they should preserve their liberties, Jeremiah 27:9, Jeremiah 27:10. These nations had their prophets too, that pretended to foretell future events by the stars, or by dreams, or enchantments; and they, to please their patrons, and because they would themselves have it so, flattered them with assurances that they should not serve the king of Babylon. Thus they designed to animate them to a vigorous resistance; and, though they had no ground for it, they hoped hereby to do them service. But he tells them that it would prove to their destruction; for by resisting they would provoke the conqueror to deal severely with them, to remove them, and drive them out into a miserable captivity, in which they should all be lost and buried in oblivion. Particular prophecies against these nations that bordered on Israel severally, the ruin of which is here foretold in the general, we shall meet with, ch. 48 and 49, and Eze. 25, which had the same accomplishment with this here. Note, When God judges he will overcome. 6. He puts them in a fair way to prevent their destruction by a quiet and easy submission, Jeremiah 27:11. The nations that will be content to serve the king of Babylon, and pay him tribute for seventy years (ten apprenticeships), those will I let remain still in their own land. Those that will bend shall not break. Perhaps the dominion of the king of Babylon may bear no harder upon them than that of their own kings had done. It is often more a point of honour than true wisdom to prefer liberty before life. It is not mentioned to the disgrace of Issachar that because he saw rest was good, and the land pleasant, that he might peaceably enjoy it, he bowed his shoulder to bear, and became a servant to tribute (Genesis 49:14, Genesis 49:15), as these are here advised to do: Serve the king of Babylon and you shall till the land and dwell therein. Some would condemn this as the evidence of a mean spirit, but the prophet recommends it as that of a meek spirit, which yields to necessity, and by a quiet submission to the hardest turns of Providence makes the best of bad: it is better to do so than by struggling to make it worse.
Levius fit patientia|
Quicquid corrigere est nefas.
When we needs must bear,
Enduring patience makes the burden light.
_ _ Many might have prevented destroying providences by humbling themselves under humbling providences. It is better to take up a lighter cross in our way than to pull a heavier on our own head.
In the beginning of the reign of (a) Jehoiakim the son of Josiah king of Judah came this word to Jeremiah from the LORD, saying,
(a) Concerning the disposition of these prophecies, they who gathered them into a book, did not altogether observe the order of times, but saw some before, which should be after, and contrary wise which if the reader mark well it will avoid many doubts and make the reading much easier.
- the beginning:
Jeremiah 27:3 And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah;
Jeremiah 27:12 I spake also to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live.
Jeremiah 27:19-20 For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city, ... Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;
Jeremiah 26:1 In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
Jeremiah 28:1 And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, [and] in the fifth month, [that] Hananiah the son of Azur the prophet, which [was] of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying,
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