TRV
Translation
King James Version
Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people;
Complete Jewish Bible
Nevertheless, listen now to this word that I am speaking for you to hear and for all the people to hear.
Berean Standard Bible
Nevertheless, listen now to this message I am speaking in your hearing and in the hearing of all the people.
American Standard Version
Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people:
World English Bible Messianic
Nevertheless hear you now this word that I speak in your ears, and in the ears of all the people:
Geneva Bible (1599)
But heare thou now this worde that I will speake in thine eares and in the eares of all the people.
Young's Literal Translation
`Only, hear, I pray thee, this word that I am speaking in thine ears, and in the ears of all the people.
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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
(Verse 5 onwards) And Jeremiah the prophet said to the prophet Hananiah: Listen, Hananiah: The Lord did not send you, and yet you have made this people trust in a lie. Therefore, thus says the Lord: Behold, I will send (or cast) you away from the face of the earth, you will die this year. And what follows: Because you have spoken against the Lord. And Hananiah the prophet died in that year, in the seventh month, which is not mentioned in the Septuagint. For as much as they have set him forth above: He died in the seventh month. And this Ananias is not spoken of in the Septuagint as a prophet, though the Holy Scripture of the Hebrews calls him a prophet, even though Jeremiah accuses him, saying: Hear, Ananias, the Lord has not sent you, yet thou have prophesied. For how could he call him a prophet, whom he denied to be sent by the Lord? But the truth and order of the history is preserved, as we have said, not according to what it was, but according to what it was thought to be at that time. You deceived, he says, the people with a lie, so that they would not submit to the judgments of God. Therefore, you know that you will die this year. When we die, we are released from the prisons of the body, according to that testimony, which heretics interpret wrongly: Bring my soul out of prison (Ps. 141:8): so how is death now imposed as a punishment on false prophets? But in this place it should be noted that Jeremiah, after suffering injury from a false prophet, and before receiving a direct message from the Lord, remains silent; later, however, sent by the Lord, he boldly accuses the liar and announces his impending death. And that he who usually translates the seventh month is said to rest under this number, perhaps they falsely claim that he died in the seventh month so that he may be freed from the evils of the body, according to what they quote from the writing. Death is rest for a man. But we know that the bodies of believers are temples of God, if indeed the Holy Spirit dwells in them (Sirach 22:11).
JeromeAD 420
Commentary on Jeremiah
(Vers. 7 seqq.) Nevertheless, listen to this word that I speak in your ears and in the ears of all the people: The prophets who were before me and you from the beginning, prophesied about many lands and great kingdoms, about battles, affliction, and famine. The prophet who prophesied peace, when his word comes, the prophet whom the Lord has sent in truth will be known. Jeremiah could have said to Ananiah: You speak falsely, you deceive the people, you are not a prophet but a false prophet. But if he had said so, the false prophet could also have retorted the same against Jeremiah, so he does no wrong. And he is speaking as if to a prophet. Not only, he says, am I a prophet and you, but there were many others before you and me, among whom were Isaiah, Hosea, Joel, and Amos, and the rest. They prophesied, he says, against many lands and not insignificant kingdoms, but great ones, announcing war and adversity to them, and announcing a scarcity of all things. And on the other hand, there were others who promised peace and prosperity. Both opinions, not through flattery or lies, but proven by the outcome of events. Therefore, following the example of others, Ananias speaks of himself, so that when the end of things comes, the truth of the prophets may be revealed. The Lord himself also spoke through Moses (Deut. 23), that the end of prophecy may be shown. And it should be noted that he does not threaten or intimidate, but confidently rebukes the liar with the truth, and postpones it for the future, so that those who hear may await the outcome of events.
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 28:7 captures a pivotal moment in the dramatic confrontation between the prophet Jeremiah and the false prophet Hananiah. In this verse, Jeremiah issues an urgent and solemn command, calling Hananiah and all the gathered people of Judah to "hear" the authentic word of the Lord. This interjection serves as a crucial turning point, demanding profound discernment from the audience and preparing them for Jeremiah's definitive refutation of Hananiah's comforting but deceptive prophecy, thereby setting the stage for the revelation of God's true, often challenging, message.
CONTEXT
Literary Context: Jeremiah 28:7 is strategically positioned as a direct, authoritative interjection within the prophetic duel between Jeremiah and Hananiah in Jerusalem. It immediately follows Hananiah's popular but ultimately false prophecy, delivered in Jeremiah 28:2-4, which promised a swift end to Babylonian captivity and the imminent return of the temple vessels and King Jeconiah. Jeremiah's initial, measured response in Jeremiah 28:6 expressed a desire for peace but subtly questioned the veracity of Hananiah's pronouncements. Verse 7 marks a decisive shift, as Jeremiah moves from a cautious affirmation to a direct, imperative demand for the audience's full attention, thereby preparing them to receive the true prophetic word that will expose Hananiah's deception. This verse sets the stage for the crucial criteria for distinguishing true prophecy from false, which Jeremiah articulates in the subsequent verses of Jeremiah 28:8-9, culminating in the divine judgment pronounced upon Hananiah.
Historical & Cultural Context: This intense prophetic confrontation unfolds in Jerusalem during the tumultuous reign of King Zedekiah, likely around 594-593 BC. This was a period of profound national distress and political instability for Judah, which had become a vassal state under the oppressive Babylonian Empire. Many of Judah's elite, including King Jeconiah, had already been deported to Babylon following the first siege of Jerusalem. The populace was gripped by a fervent yearning for liberation and the restoration of their national sovereignty, making Hananiah's message of swift deliverance incredibly appealing and widely embraced. Jeremiah, in stark contrast, had consistently prophesied a prolonged period of Babylonian subservience as a divine judgment for Judah's persistent sin, urging submission to Babylon as the explicit will of God, as seen in his earlier "yoke" prophecy in Jeremiah 27:1-11. In this cultural landscape, prophets served as vital interpreters of divine will, and public squares often became arenas for such prophetic contests. The challenge presented in Jeremiah 28 was not merely theological but possessed deep political ramifications, directly influencing national policy and public morale, underscoring the critical need for spiritual discernment in an era where false hope could lead to disastrous rebellion against God's decreed path.
Key Themes: The central theme powerfully underscored by Jeremiah 28:7 is the discernment of true and false prophecy. Jeremiah's emphatic command to "hear" highlights the profound importance of listening attentively and critically to any message claiming divine origin. This dramatic confrontation brings to the forefront the very nature of God's word – its inherent authority, its often challenging and unpopular demands, and its ultimate, certain fulfillment. In stark contrast to Hananiah's comforting but deceptive lies, Jeremiah's message, though difficult to accept, is presented as the authentic, binding, and unalterable word of Yahweh. Furthermore, the public nature of this exchange, explicitly delivered "in thine ears, and in the ears of all the people," emphasizes the crucial public accountability of prophets and the corporate responsibility of the community to rigorously test all prophetic claims. This verse serves as a foundational moment, setting the stage for the crucial test of a true prophet, which is the undeniable fulfillment of their prophecy, a criterion clearly articulated in Jeremiah 28:9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 28:7 is rich with several potent literary devices that amplify its significance and dramatic impact. The most prominent is Direct Address, as Jeremiah pointedly confronts Hananiah ("thine ears") and simultaneously includes the entire assembled crowd ("all the people"). This immediate and personal engagement dramatically heightens the tension and urgency of the moment, drawing all listeners into the unfolding prophetic drama. Repetition is also critically employed, with the phrase "in thine ears, and in the ears of all the people" serving to underscore the public, inescapable, and universally intended nature of Jeremiah's message. This rhetorical emphasis ensures that no one present can ignore the profound gravity of the words being spoken, demanding collective attention. Furthermore, the verse functions as a powerful instance of Rhetorical Emphasis, utilizing the imperative "hear thou now" to command immediate and profound attention. This signals a critical turning point in the narrative where divine truth is about to be unveiled in stark contrast to prevailing falsehoods. The entire verse, therefore, serves as a compelling Foreshadowing of the criteria for true prophecy that Jeremiah will articulate in the subsequent verses, preparing the audience to evaluate the words not by their popularity or comfort, but by their divine origin and ultimate future fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 28:7 stands as a profound theological statement on the nature of divine communication and the solemn responsibility of humanity to receive it. It unequivocally underscores that God's word, even when it is unpopular, challenging, or counter-cultural, demands attentive, discerning, and ultimately obedient hearing. In a world perpetually saturated with competing voices, comforting falsehoods, and enticing narratives, this verse calls believers to a rigorous posture of discernment, recognizing that not all pronouncements claiming divine authority genuinely originate from God. It highlights the critical distinction between human desires and divine truth, emphasizing that genuine prophecy consistently aligns with God's established character and sovereign purposes, often necessitating difficult choices, steadfast endurance, and a willingness to embrace reality rather than offering immediate gratification or false hope. The public nature of Jeremiah's address also speaks powerfully to the corporate responsibility of the community to test, uphold, and guard the integrity of God's word, actively protecting itself against deception that can lead to profound spiritual and national peril.
REFLECTION AND APPLICATION
In an age characterized by an overwhelming influx of information and a cacophony of diverse voices, the imperative command to "hear" in Jeremiah 28:7 resonates with profound and urgent relevance for contemporary believers. We are constantly bombarded with messages, some purporting spiritual authority, others offering simplistic solutions or appealing narratives that bypass genuine spiritual growth. This verse challenges us to cultivate a posture of active, discerning listening, not merely to the superficial content of words, but to the underlying spirit, source, and ultimate implications behind them. Just as the people of Judah were faced with the stark choice between Hananiah's popular but false hope and Jeremiah's unpopular but true word, we too must critically evaluate all teachings, prophecies, and cultural narratives against the unchanging, authoritative standard of God's revealed Word, the Bible. This demands spiritual maturity, a deep and abiding grounding in Scripture, and a courageous willingness to embrace truth even when it directly contradicts our personal preferences, societal norms, or comforting illusions. Our individual spiritual well-being, the collective integrity of the church, and our faithfulness to Christ depend fundamentally on our unwavering commitment to hearing and heeding the authentic voice of God.
Questions for Reflection
FAQ
What is the significance of Jeremiah saying "Nevertheless hear thou now this word"?
Answer: This phrase is profoundly significant because it marks a dramatic and decisive pivot in the public confrontation between Jeremiah and Hananiah. The opening "Nevertheless" functions as a strong rhetorical signal, indicating a direct counter-statement and a turning point from Hananiah's optimistic, yet false, prophecy to Jeremiah's divinely authorized and often challenging truth. The imperative "hear thou now" is an urgent and emphatic command, demanding immediate and focused attention, not only from Hananiah but from all the people present. It underscores that what Jeremiah is about to say is the true "word" (Hebrew: dâbâr, H1697) of the Lord, distinguishing it sharply from human presumption and setting the stage for a solemn, authoritative declaration that demands careful discernment and obedient reception. This phrase highlights the gravity of the moment and the critical choice facing the audience.
Why was it important for Jeremiah to speak "in thine ears, and in the ears of all the people"?
Answer: The public nature of Jeremiah's address was absolutely crucial for several interconnected reasons. Firstly, it ensured public accountability for both prophets. Hananiah's prophecy was delivered publicly, and therefore, its refutation and the presentation of God's true message needed to be equally public to effectively counteract the false hope and dangerous complacency he was spreading. Secondly, it emphasized the profound gravity and national implications of the prophetic word. Prophecy was not a private matter but a declaration with far-reaching consequences, directly affecting the lives, decisions, and future of the entire nation. By addressing everyone present, Jeremiah underscored the collective responsibility of the community to discern and respond to God's authentic message. This public setting also provided a clear and undeniable contrast between the true prophet, who boldly declared God's unpopular truth, and the false prophet, who offered popular but ultimately deceptive comfort. It was a public test of who truly spoke for Yahweh, a test that would ultimately be proven by the fulfillment of their words, as explicitly stated in Jeremiah 28:9.
CHRIST-CENTERED FULFILLMENT
Jeremiah 28:7, with its urgent call to "hear" the true word of God amidst a cacophony of conflicting voices, finds its ultimate fulfillment and deepest theological meaning in the person and redemptive work of Jesus Christ. He is the Word Incarnate (John 1:14), the supreme, complete, and final revelation of God, transcending all previous prophetic utterances. While Jeremiah called the people to hear a specific message from God, Jesus is the message, the very embodiment of God's truth, will, and saving purpose for humanity. He is the ultimate Prophet (Deuteronomy 18:15), whose words are not merely inspired but are inherently life-giving, eternal, and possess ultimate authority (John 6:68). In stark contrast to Hananiah, who offered comforting lies and false promises, Jesus consistently spoke the challenging, transformative truth, calling for radical repentance, costly discipleship, and unwavering faith, even when it was unpopular or led to suffering and persecution (Matthew 10:34-39). The call to "hear" in Jeremiah finds its profound echo in Jesus' frequent refrain, "He who has ears to hear, let him hear" (Matthew 11:15), urging a deep, transformative reception of His teachings and His very person. To truly "hear" God's word today is to hear and obey the voice of Christ, the one through whom God has definitively spoken to us in these last days, revealing His Son as the heir of all things (Hebrews 1:1-2). He is the true fulfillment of all prophecy, and His words alone bring salvation, eternal life, and the very knowledge of God.