TRV
Translation
King James Version
Within two full years will I bring again into this place all the vessels of the LORD'S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:
Complete Jewish Bible
Within two years I will restore to this place all the articles from ADONAI's house that N'vukhadnetzar king of Bavel removed from this place and carried to Bavel.
Berean Standard Bible
Within two years I will restore to this place all the articles of the house of the LORD that Nebuchadnezzar king of Babylon removed from here and carried to Babylon.
American Standard Version
Within two full years will I bring again into this place all the vessels of Jehovah’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried to Babylon:
World English Bible Messianic
Within two full years will I bring again into this place all the vessels of the LORD’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried to Babylon:
Geneva Bible (1599)
Within two yeeres space I will bring into this place all the vessels of the Lords House, that Nebuchad-nezzar King of Babel tooke away from this place, and caried them into Babel.
Young's Literal Translation
Within two years of days I am bringing back unto this place all the vessels of the house of Jehovah that Nebuchadnezzar king of Babylon hath taken from this place, and doth carry to Babylon,
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In the KJVVerse 19,622 of 31,102
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Commentary on Jeremiah 28 verses 1–9
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,
2 Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon.
3 Within two full years will I bring again into this place all the vessels of the LORD'S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:
4 And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon.
5 Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD,
6 Even the prophet Jeremiah said, Amen: the LORD do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD'S house, and all that is carried away captive, from Babylon into this place.
7 Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people;
8 The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence.
9 The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.
This struggle between a true prophet and a false one is said here to have happened in the beginning of the reign of Zedekiah, and yet in the fourth year, for the first four years of his reign might well be called the beginning, or former part, of it, because during those years he reigned under the dominion of the king of Babylon and as a tributary to him; whereas the rest of his reign, which might well be called the latter part of it, in distinction from that former part, he reigned in rebellion against the king of Babylon. In this fourth year of his reign he went in person to Babylon (as we find, Jer 51:59), and it is probable that this gave the people some hope that his negotiation in person would put a good end to the war, in which hope the false prophets encouraged them, this Hananiah particularly, who was of Gibeon, a priests' city, and therefore probably himself a priest, as well as Jeremiah. Now here we have,
I. The prediction which Hananiah delivered publicly, solemnly, in the house of the Lord, and in the name of the Lord, in an august assembly, in the presence of the priests and of all the people, who probably were expecting to have some message from heaven. In delivering this prophecy, he faced Jeremiah, he spoke it to him (Jer 28:1), designing to confront and contradict him, as much as to say, "Jeremiah, thou liest." Now this prediction is that the king of Babylon's power, at least his power over Judah and Jerusalem, should be speedily broken, that within two full years the vessels of the temple should be brought back, and Jeremiah, and all the captives that were carried away with him, should return; whereas Jeremiah had foretold that the yoke of the king of Babylon should be bound on yet faster, and that the vessels and captives should not return for 70 years, Jer 28:2-4. Now, upon the reading of this sham prophecy, and comparing it with the messages that God sent by the true prophets, we may observe what a vast difference there is between them. Here is nothing of the spirit and life, the majesty of style and sublimity of expression, that appear in the discourses of God's prophets, nothing of that divine flame and flatus. But that which is especially wanting here is an air of piety; he speaks with a great deal of confidence of the return of their prosperity, but here is not a word of good counsel given them to repent, and reform, and return to God, to pray, and seek his face, that they may be prepared for the favours God had in reserve for them. He promises them temporal mercies, in God's name, but makes no mention of those spiritual mercies which God always promised should go along with them, as Jer 24:7, I will give them a heart to know me. By all this it appears that, whatever he pretended, he had only the spirit of the world, not the Spirit of God (Co1 2:12), that he aimed to please, not to profit.
II. Jeremiah's reply to this pretended prophecy. 1. He heartily wishes it might prove true. Such an affection has he for his country, and so truly desirous is he of the welfare of it, that he would be content to lie under the imputation of a false prophet, so that their ruin might be prevented. He said, Amen; the Lord do so; the Lord perform thy words, Jer 28:5, Jer 28:6. This was not the first time that Jeremiah had prayed for his people, though he had prophesied against them, and deprecated the judgments which yet he certainly knew would come; as Christ prayed, Father, if it be possible, let this cup pass from me, when yet he knew it must not pass from him. Though, as a faithful prophet, he foresaw and foretold the destruction of Jerusalem, yet, as a faithful Israelite, he prayed earnestly for the preservation of it, in obedience to that command, Pray for the peace of Jerusalem. Though the will of God's purpose is the rule of prophecy and patience, the will of his precept is the rule of prayer and practice. God himself, though he has determined, does not desire, the death of sinners, but would have all men to be saved. Jeremiah often interceded for his people, Jer 18:20. The false prophets thought to ingratiate themselves with the people by promising them peace; now the prophet shows that he bore them as great a good-will as their prophets did, whom they were so fond of; and, though he had no warrant from God to promise them peace, yet he earnestly desired it and prayed for it. How strangely were those besotted who caressed those who did them the greatest wrong imaginable by flattering them and persecuted him who did them the greatest service imaginable by interceding for them! See Jer 27:18. 2. He appeals to the event, to prove it false, Jer 28:7-9. The false prophets reflected upon Jeremiah, as Ahab upon Micaiah, because he never prophesied good concerning them, but evil. Now he pleads that this had been the purport of the prophecies that other prophets had delivered, so that it ought not to be looked upon as a strange thing, or as rendering his mission doubtful; for prophets of old prophesied against many countries and great kingdoms, so bold were they in delivering the messages which God sent by them, and so far from fearing men, or seeking to please them, as Hananiah did. They made no difficulty, any more than Jeremiah did, of threatening war, famine, and pestilence, and what they said was regarded as coming from God; why then should Jeremiah be run down as a pestilent fellow, and a sower of sedition, when he preached no otherwise than God's prophets had always done before him? Other prophets had foretold destruction did not come, which yet did not disprove their divine mission, as in the case of Jonah; for God is gracious, and ready to turn away his wrath from those that turn away from their sins. But the prophet that prophesied of peace and prosperity, especially as Hananiah did, absolutely and unconditionally, without adding that necessary proviso, that they do not by wilful sin put a bar in their own door and stop the current of God's favours, will be proved a true prophet only by the accomplishment of his prediction; if it come to pass, then it shall be known that the Lord has sent him, but, if not, he will appear to be a cheat and an impostor.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Ver. 2 and following) And the word of the Lord came to Jeremiah after Ananias the prophet broke the chain (or yoke) from the neck of the prophet Jeremiah, saying: Go and tell Ananias, this is what the Lord says: You have broken the wooden chains (or yokes), and I will make iron yokes in their place. For this is what the Lord, the God of Israel, says: I have put an iron yoke on the neck of all these nations, so they will serve Nebuchadnezzar, the king of Babylon. And what follows: 'And they shall serve him, and the beasts of the earth I have given to him. But in the present place, according to the Septuagint, Ananias the prophet is not written, and in the following, lest they should seem to call a false prophet a prophet. But what about the Hebrew truth? After Jeremiah the prophet went on his way and swallowed up the injury in silence, the word of the Lord came to him, so that he would not speak in his own words to the false prophet boasting in lies; but he should say: thus says the Lord: even though Ananias, breaking the wooden yoke, spoke with the same authority in the presence of the Lord: thus says the Lord.' For falsehood always imitates the truth. And that which it has brought in: You have shattered wooden forks, and instead of them have made iron chains, shows this, that, rejecting the lesser punishment, it was for the sake of a greater penalty among the people. The allegorical interpreter also raves in this passage, calling the wooden forks and chains, ethereal and airy bodies, namely, of demons and adverse powers. But the wooden forks or iron chains, are our grosser bodies, which are woven together with nerves and bones and flesh and veins, so that those who do not wish to undergo lesser tortures for the quality of their sin may be condemned to the chains of our bodies; and they may endure the wailing of infancy, the bonds of swaddling clothes, and filth; and may serve the devil, the king of Babylon, that is, of this world, as the Scripture says: The world is set in the wicked one (1 John 5:19), with the beasts of the earth, which are linked to the bodies of brute animals. An uneducated handler compelled me, and a follower of Grunnius' slander openly presents the faults of others, which I previously spoke of with pretense, abandoning the discretion of the reader.
JeromeAD 420
Commentary on Jeremiah
(Vers. 3, 4.) What Nebuchadnezzar, the king of Babylon, brought from this place, he also brought to Babylon. And I will bring back Jehoiachin, the son of Jehoiakim, king of Judah, and all the exiles of Judah who went to Babylon, to this place, declares the Lord. For I will break the yoke of the king of Babylon. Regarding these matters, the LXX translated: Jehoiachin and the exiles of Judah, for I will break the yoke of the king of Babylon, summarizing the meaning of the Hebrew truth rather than giving word-for-word translations. However, Ananias, who at that time seemed to be a prophet to the people, promised not only to bring back the vessels, but also to restore King Jechoniah to Jerusalem, and to break the yoke of the king of Babylon, that is, to destroy his empire. And this would not yet be accomplished for another two years, in order to increase the greatness of the joy and to enhance the nearness of the promised time.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 28:3 records the audacious and false prophecy of Hananiah, who directly contradicts Jeremiah's divinely inspired message by promising the swift return of the sacred temple vessels and an end to the Babylonian exile within a mere two years. This verse encapsulates the central conflict between true and false prophecy in the book of Jeremiah, setting the stage for a dramatic confrontation that highlights the profound spiritual and temporal consequences of embracing comforting lies over difficult truths revealed by God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 28:3 is replete with literary techniques that enhance its dramatic and theological impact. Foremost is Dramatic Irony, as the original audience, and certainly subsequent readers familiar with the historical outcome and Jeremiah's true prophecy, understand the falsity of Hananiah's words even as he speaks them with unwavering conviction. This creates a profound tension between Hananiah's confident declaration and the tragic reality that awaited Judah. The verse also employs stark Contrast, setting Hananiah's short, comforting timeline against Jeremiah's long, painful, but ultimately true prophecy of seventy years of exile. This highlights the fundamental difference between human desire for immediate relief and God's sovereign, often difficult, plan for purification and discipline. Furthermore, the repeated mention of the "vessels of the LORD'S house" functions as potent Symbolism, representing not merely physical objects, but the very presence of God, the integrity of the Temple, and the national identity and spiritual well-being of Judah. Hananiah's promise of their return is thus a symbolic offer of immediate spiritual and national restoration, a false hope that distracts from the deeper spiritual issues of sin and the need for genuine repentance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 28:3 serves as a profound theological lesson on the enduring tension between popular, comforting narratives and the often challenging, yet true, word of God. The theological implication is clear: God's sovereign plans are not subject to human desires, convenient timelines, or the pronouncements of false prophets. His judgment, though severe and prolonged, is purposeful, aiming for the purification, discipline, and ultimate restoration of His people, not their immediate gratification. Hananiah's prophecy, while appealing to the people's longing for quick deliverance, ultimately undermined God's redemptive discipline and sowed widespread confusion, demonstrating the grave danger of prophets who speak from their own hearts rather than from divine revelation. This passage underscores the critical need for spiritual discernment and patient endurance in trusting God's timing and His often mysterious ways, even when they involve prolonged suffering and difficult truths.
REFLECTION AND APPLICATION
This dramatic encounter in Jeremiah 28:3 offers timeless lessons for believers today. In a world saturated with information, competing voices, and the constant allure of instant gratification, the challenge of discerning truth from falsehood remains paramount. Hananiah's message was attractive because it offered immediate relief and perfectly aligned with the people's desires for comfort and an end to their suffering, yet it was a dangerous deception. True faith often calls for patience, endurance, and a willingness to embrace difficult truths that may not align with our immediate comforts or expectations. We are called to anchor our hope not in what sounds good or feels easy, but in the unchanging character and revealed Word of God, even when His path leads through trials, waiting, or prolonged periods of discipline. This requires a deep commitment to diligently studying Scripture, prayerful discernment guided by the Holy Spirit, and a humble submission to God's sovereign timing and purposes, rather than succumbing to the allure of quick fixes or popular narratives that lack divine authority.
Questions for Reflection
FAQ
What was the significance of the "vessels of the LORD'S house" being returned?
Answer: The "vessels of the LORD'S house" were sacred implements and treasures used in the Temple worship in Jerusalem. Their removal by Nebuchadnezzar during the siege of Jerusalem in 597 BC (as recorded in 2 Kings 24:13) was a profound act of desecration and a tangible sign of God's judgment and the temporary withdrawal of His manifest presence among His people. Hananiah's promise of their return within two years was highly symbolic, representing not just the physical restoration of the Temple but, more importantly, the immediate restoration of divine favor, national identity, and the end of the painful Babylonian exile. It was a promise of a return to normalcy and blessing, which was deeply desired but ultimately false at that time.
How did Hananiah's prophecy directly contradict Jeremiah's message?
Answer: Hananiah's prophecy in Jeremiah 28:3 directly contradicted Jeremiah's message in two fundamental ways: duration and outcome. Jeremiah had consistently prophesied a long period of exile, specifically seventy years, as a divine judgment for Judah's persistent sin (Jeremiah 25:11 and Jeremiah 29:10). He had even symbolized this by wearing a wooden yoke (Jeremiah 27:2). Hananiah, however, declared that the exile would end "within two full years" and that all the temple vessels and exiles would be returned. This offered a comforting, immediate solution that directly undermined the difficult truth God had revealed through Jeremiah, leading to a dramatic and ultimately fatal confrontation between the two prophets.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 28:3 vividly portrays a false promise of immediate, physical restoration, it inadvertently points to the ultimate and true restoration found in Christ. Hananiah's focus on the return of physical vessels and a temporal kingdom foreshadows the deeper, spiritual reality of God's redemptive plan. The true "vessels of the LORD'S house" are not merely inanimate objects, but the people of God themselves, who are called to be living temples of the Holy Spirit (1 Corinthians 6:19). The "bringing again" that Hananiah falsely promised finds its profound and eternal fulfillment in Christ's work of reconciliation, where humanity, alienated by sin, is brought back into perfect fellowship with God (Colossians 1:20). The ultimate "place" of restoration is not a rebuilt earthly temple, but the new heavens and new earth, where God dwells eternally with His redeemed people (Revelation 21:3), secured not by a two-year prophecy but by the eternal sacrifice and resurrection of the Lamb of God (Hebrews 9:12). Thus, Hananiah's lie, in its very contrast and failure, illuminates the glorious truth of Christ's finished work, which truly restores what was lost and brings about an eternal, not temporal, return to God's presence and blessing.