TRV
Translation
King James Version
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.
KJV (with Strong's)
And I will bring again H7725 to this place H4725 Jeconiah H3204 the son H1121 of Jehoiakim H3079 king H4428 of Judah H3063, with all the captives H1546 of Judah H3063, that went H935 into Babylon H894, saith H5002 the LORD H3068: for I will break H7665 the yoke H5923 of the king H4428 of Babylon H894.
Complete Jewish Bible
Also I will bring back here Y'khanyah the son of Y'hoyakim, king of Y'hudah, along with all those from Y'hudah who were taken captive to Bavel,' says ADONAI, 'for I will break the yoke of the king of Bavel.'"
Berean Standard Bible
And I will restore to this place Jeconiah son of Jehoiakim king of Judah, along with all the exiles from Judah who went to Babylon,’ declares the LORD, ‘for I will break the yoke of the king of Babylon.’”
American Standard Version
and I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith Jehovah; for I will break the yoke of the king of Babylon.
World English Bible Messianic
and I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, who went to Babylon, says the LORD; for I will break the yoke of the king of Babylon.
Geneva Bible (1599)
And I will bring againe to this place Ieconiah the sonne of Iehoiakim King of Iudah, with all them that were caried away captiue of Iudah, and went into Babel, saith the Lord: for I will breake the yoke of the King of Babel.
Young's Literal Translation
And Jeconiah son of Jehoiakim, king of Judah, and all the removed of Judah, who are entering Babylon, I am bringing back unto this place--an affirmation of Jehovah; for I do break the yoke of the king of Babylon.'
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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 28:4 records the audacious and deceptive prophecy of Hananiah, who, in direct opposition to Jeremiah's divinely inspired message, falsely declared that the Lord would swiftly restore King Jeconiah and all the Judean exiles from Babylon. Hananiah claimed that God would break the oppressive "yoke" of the Babylonian king within two years, offering a message of immediate relief that appealed to the people's desires but contradicted God's true plan of prolonged judgment and eventual restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 28:4 is rich in Irony, as Hananiah boldly pronounces "saith the LORD" while delivering a message that is fundamentally contrary to God's actual will. This dramatic irony highlights the deceptive nature of false prophecy, where the outward form of truth (the prophetic formula) masks an underlying falsehood. The "yoke of the king of Babylon" serves as a powerful Symbolism, representing the oppressive foreign domination and the heavy burden of servitude that Judah endured. This symbol is particularly potent given Jeremiah's own prophetic act of wearing a literal wooden yoke in Jeremiah 27:2 to illustrate God's command for submission. The verse also employs Contrast, setting Hananiah's message of immediate "breaking" of the yoke against Jeremiah's consistent prophecy of enduring it for a set period, thereby emphasizing the divergent paths of true and false hope and the differing sources of their messages.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 28:4 stands as a profound theological statement on the nature of divine truth and the critical importance of discernment. Hananiah's prophecy, though comforting and politically expedient, was a dangerous lie because it misrepresented God's character and plan. God's judgment through exile was not arbitrary but a necessary discipline for Judah's covenant unfaithfulness, intended to lead to repentance and a deeper relationship with Him. True hope, therefore, is not found in immediate gratification or pleasant falsehoods, but in patiently trusting God's sovereign purposes, even when they involve suffering or delayed fulfillment. This passage reminds us that God's ways are often higher than our ways, and His timing is perfect, even if it doesn't align with our desires for quick fixes. It underscores that genuine peace comes from submission to God's will, not from humanly conceived solutions or comforting deceptions.
REFLECTION AND APPLICATION
Jeremiah 28:4 serves as a timeless warning for believers to cultivate spiritual discernment in a world filled with competing voices and promises. It challenges us to critically evaluate messages, even those presented with religious authority, against the clear revelation of God's Word. In our own lives, we often face situations where we desire immediate relief from burdens or quick solutions to complex problems. This passage calls us to resist the allure of "easy answers" that bypass God's deeper work of character formation, discipline, or long-term purposes. True spiritual maturity involves embracing God's often difficult truth, trusting His timing, and understanding that His plans, though they may involve periods of waiting or suffering, are ultimately for our good and His glory. We are called to seek genuine hope rooted in God's faithfulness, not in superficial promises that cater to our immediate desires for comfort or convenience. This requires a deep commitment to God's Word and a humble reliance on the Holy Spirit for discernment.
Questions for Reflection
FAQ
Who was Jeconiah and why was his return significant in Hananiah's prophecy?
Answer: Jeconiah, also known as Jehoiachin or Coniah, was the young king of Judah who reigned for only three months before being deported to Babylon in 597 BC by King Nebuchadnezzar, along with many of Judah's elite and temple treasures (2 Kings 24:10-16). His exile marked a significant turning point in Judah's history, symbolizing the loss of their sovereignty and the beginning of the Babylonian captivity. Hananiah's prophecy of Jeconiah's swift return to "this place" (Jerusalem) was highly significant because it promised the restoration of the Davidic monarchy and national independence, directly contradicting Jeremiah's prophecy of a prolonged 70-year exile (Jeremiah 29:10). For the people, Jeconiah's return would have signaled the immediate end of their subjugation and the reversal of God's judgment, making Hananiah's false message incredibly appealing and dangerous.
CHRIST-CENTERED FULFILLMENT
While Hananiah's false prophecy in Jeremiah 28:4 promised a physical return from a literal yoke of oppression, its ultimate fulfillment and spiritual significance are found in Christ. The "yoke" that humanity truly needs broken is not merely political servitude, but the far heavier burden of sin and death (Romans 6:23). Jesus Christ, the true Son of David and the rightful King, did not return from a physical exile in Babylon, but came from heaven to earth to "bring again" humanity to God, breaking the spiritual yoke that bound us. He declared, "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light" (Matthew 11:28-30). Through His atoning sacrifice on the cross, Christ decisively "broke" the power of sin and death, triumphing over spiritual principalities and powers (Colossians 2:13-15), offering true liberation and the promise of eternal restoration. Unlike Hananiah's false hope, Christ's promise of return is certain and will culminate in the ultimate "bringing again" of His people to a new heavens and new earth, where righteousness dwells and there will be no more curse or captivity (Revelation 21:1-4).