Jeremiah 49:39

Translation
King James Version
But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD.
Ask
KJV (with Strong's)
But it shall come to pass in the latter H319 days H3117, that I will bring again H7725 H7725 the captivity H7622 H7622 of Elam H5867, saith H5002 the LORD H3068.
Ask
Complete Jewish Bible
'But in the acharit-hayamim, I will bring back the exiles of 'Eilam,' says ADONAI."
Ask
Berean Standard Bible
“Yet in the last days, I will restore Elam from captivity,” declares the LORD.
Ask
American Standard Version
But it shall come to pass in the latter days, that I will bring back the captivity of Elam, saith Jehovah.
Ask
World English Bible Messianic
But it shall happen in the latter days, that I will bring back the captivity of Elam, says the LORD.
Ask
Geneva Bible (1599)
Consolidated into verse 38 by this translation.
Ask
Young's Literal Translation
And it hath come to pass, in the latter end of the days, I turn back to the captivity of Elam, An affirmation of Jehovah!'
Ask
See also
Jeremiah 48:47Ezekiel 29:14Micah 4:1Hosea 3:5Ezekiel 38:16Isaiah 2:2Amos 9:14
See on the biblical-era map
Prophecies Against Ammon and Others
Prophecies Against Ammon and Others View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 20,167 of 31,102

Study This Verse

SUMMARY

Jeremiah 49:39 concludes a series of dire prophecies against the ancient nation of Elam with a striking and unexpected declaration of future hope. While preceding verses detail Elam's impending destruction, scattering, and loss of military might, this verse dramatically pivots, proclaiming that "in the latter days," the Lord will "bring again the captivity" of this pagan kingdom. This profound promise underscores God's universal sovereignty, His capacity for mercy and restoration even towards those outside His covenant people, and the expansive nature of His redemptive plan that transcends national boundaries and immediate historical circumstances, pointing to a future orchestrated by divine power.

CONTEXT

  • Literary Context: Jeremiah 49:39 serves as the powerful conclusion to a specific prophetic oracle directed against Elam, which commences in Jeremiah 49:34. This oracle is embedded within a broader literary unit of Jeremiah, chapters 46-51, commonly known as the "Oracles Against the Nations." In this section, the prophet delivers divine judgments against various foreign powers surrounding Judah, including Egypt, Philistia, Moab, Ammon, Edom, Damascus, Kedar, Hazor, and ultimately Babylon. These pronouncements are typically characterized by severe condemnation, detailing destruction, desolation, and exile as consequences of their pride, idolatry, and opposition to God's purposes. Within this context of widespread judgment, the promise of restoration for Elam in verse 39 stands out as remarkably unique, as most other prophecies against Gentile nations in this collection do not include such a hopeful future.
  • Historical & Cultural Context: Elam was an ancient kingdom situated to the east of Babylonia, primarily within the geographical bounds of modern-day southwestern Iran, with its capital at Susa. Historically, Elam maintained a complex and often adversarial relationship with the dominant Mesopotamian empires, particularly Assyria and Babylonia. By the time of Jeremiah's prophetic ministry (late 7th to early 6th century BCE), Elam had already suffered significant decline, having been severely weakened by Assyrian invasions, most notably by Ashurbanipal in the mid-7th century BCE. The Elamites were widely recognized for their prowess as archers, a detail pointedly referenced in Jeremiah 49:35, which speaks of God breaking their bow, symbolizing the utter destruction of their military strength and national identity. The prophecy's mention of their scattering (as implied by the need for restoration from captivity) reflects the historical reality of their dispersal and subjugation by more powerful empires, particularly the burgeoning Neo-Babylonian Empire.
  • Key Themes: This verse, and indeed the entire oracle against Elam, contributes significantly to several overarching themes prevalent in Jeremiah and the broader prophetic corpus. Firstly, it powerfully underscores Divine Sovereignty and Judgment, demonstrating that Yahweh's authority extends far beyond the nation of Israel to encompass and orchestrate the destinies of all nations. He is the sovereign Lord of history, orchestrating the rise and fall of kingdoms according to His divine will, as evidenced by His judgment upon Elam's pride and military might. Secondly, the verse highlights the theme of Prophecy and Future Hope, which is frequently interwoven with pronouncements of judgment throughout the Old Testament. While divine judgment is severe, God's ultimate plan often includes a future reversal of fortunes or a promise of restoration, even for those who were His adversaries. The phrase "in the latter days" (Hebrew: 'acharith hayyamim) is a crucial prophetic term, often referring to a future, sometimes distant, period when God's ultimate purposes would be fulfilled, leading to a new order or comprehensive restoration, as seen in other prophetic texts like Ezekiel 38:16 or Daniel 10:14. Finally, the promise to "bring again the captivity" (Hebrew: shuv shevuth) is a common idiom for Restoration in the Old Testament, frequently applied to Israel's return from exile and the restoration of their prosperity (e.g., Jeremiah 30:3), but its application to Elam here is a remarkable testament to God's broader redemptive intentions.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • ʼachărîyth (Hebrew, ʼachărîyth', H319): Translated as "latter" in "latter days," this term denotes the end, the last part, or the future. It carries a significant eschatological connotation, pointing to a definitive period in God's timeline when His ultimate purposes will be revealed and fulfilled. It suggests a time beyond immediate historical events, a divinely appointed future that signifies a culmination of divine activity.
  • shûwb (Hebrew, shûwb', H7725): This is a fundamental Hebrew root verb meaning "to turn back," "to return," or "to restore." In the idiomatic phrase "bring again the captivity" (shuv shevuth), it signifies a complete reversal of a previous state of misfortune. It implies not merely a physical return from exile but a comprehensive restoration of well-being, prosperity, and a former favorable condition, indicating a profound divine act of turning their fortunes around from desolation to flourishing.
  • shᵉbûwth (Hebrew, shᵉbûwth', H7622): Meaning "captivity," "exile," or "prisoners," this word typically refers to a state of being taken away from one's homeland due to conquest. However, when paired with shûwb (as in the idiom shuv shevuth), the phrase "bring again the captivity" or "restore the fortunes" transcends a literal return from physical imprisonment. It encompasses a holistic restoration of national dignity, prosperity, and a reversal of their desolate state, signifying a profound act of divine grace and a return to a state of favor.

Verse Breakdown

  • "But it shall come to pass in the latter days": This opening clause introduces a dramatic shift from the preceding pronouncements of judgment. The phrase "in the latter days" (Hebrew: bᵉʼachărîyth hayyamîm) functions as a crucial prophetic marker, signaling a future, divinely appointed time when God's long-term purposes will unfold. It indicates that the promise is not for the immediate aftermath of Elam's destruction but for a more distant, eschatological horizon, emphasizing God's sovereign control over history and His ultimate, redemptive plan.
  • "that I will bring again the captivity of Elam": This is the core promise of the verse, articulating a profound act of divine mercy. The idiom "bring again the captivity" (Hebrew: shuv shᵉbûwth) signifies a complete reversal of Elam's fortunes. It implies a restoration from their state of exile, desolation, and national humiliation. This is a powerful declaration of God's unexpected grace towards a nation that had been a recipient of His severe judgment, demonstrating His capacity to restore even those who were once His adversaries.
  • "saith the LORD.": This concluding phrase serves as the divine authentication and guarantee of the prophecy. "Saith the LORD" (Hebrew: nᵉʼum Yᵉhôvâh) asserts that this promise is not a human conjecture or wishful thinking but a direct, authoritative word from Yahweh, the sovereign God of Israel and all nations. It guarantees the certainty and infallibility of the declaration, reinforcing that this future restoration is firmly established in God's unchangeable will and power.

Literary Devices

Jeremiah 49:39 employs several significant literary devices that amplify its profound message. The most prominent is Prophecy, as the entire verse functions as a divine foretelling of future events concerning the nation of Elam. It is presented as an Oracle, specifically a nᵉʼum or "declaration" from the Lord, which inherently imbues it with absolute authority and certainty. The phrase "bring again the captivity" is a well-known Idiom in Hebrew, shuv shevuth, which typically signifies a comprehensive restoration of fortunes, prosperity, and well-being, extending beyond a mere physical return from exile. This idiomatic usage expands the scope of the promise, indicating a complete reversal of their national state. Furthermore, the verse presents a powerful Contrast or Paradox: a promise of hope and restoration immediately following a detailed prophecy of destruction and scattering for the very same nation. This unexpected pivot highlights God's complex character, demonstrating that His judgment is not always His final word, and His ultimate plan often includes grace and a future hope, even for those previously condemned.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 49:39 offers a profound theological insight into the universal scope of God's sovereignty and redemptive purposes. While the Old Testament primarily focuses on God's covenant relationship with Israel, this verse serves as a remarkable testament to His concern for all nations. It challenges the notion that God's grace is exclusively confined to His chosen people, subtly foreshadowing a broader inclusion of Gentiles in His divine plan. The promise of restoration for Elam, a pagan nation, reveals a God whose mercy can extend even to those who have been subject to His judgment. This unexpected hope underscores the biblical truth that God's ultimate aim is not merely destruction but also reconciliation and the establishment of His kingdom over all the earth. It speaks to the expansive nature of divine love and the possibility of redemption for any people group, laying groundwork for the New Testament's revelation of salvation for all humanity through Christ.

REFLECTION AND APPLICATION

Jeremiah 49:39 invites us to reflect deeply on the multifaceted character of God—His absolute justice intertwined with His boundless mercy. This unexpected promise for Elam reminds us that God's ways are often beyond our comprehension, and His redemptive plan is far grander and more inclusive than we might initially imagine. It encourages believers to look beyond immediate circumstances of judgment or despair, trusting in God's long-term vision for restoration and hope, even for those who seem most distant from Him. This verse cultivates a global perspective in our faith, prompting us to pray for and engage with all peoples, recognizing that God's sovereign hand is at work in every nation, bringing about His purposes in His own perfect timing. It instills patience and persistent hope, knowing that the "latter days" will ultimately see the unfolding of God's comprehensive plan for all creation, a plan that encompasses even the most unlikely recipients of His grace.

Questions for Reflection

  • How does this unexpected promise for Elam challenge our preconceived notions of God's judgment and mercy towards those outside our immediate faith community?
  • In what ways does believing in God's sovereignty over all nations (even those seemingly opposed to Him) shape our prayers and worldview for global events and missions?
  • What does the phrase "in the latter days" teach us about cultivating patience and persistent hope in God's ultimate fulfillment of His promises, even when their realization seems far off?

FAQ

Why is a promise of restoration given to Elam, a pagan nation, when most prophecies against foreign nations are purely condemnatory?

Answer: The promise of restoration for Elam in Jeremiah 49:39 is indeed unique within the Oracles Against the Nations in Jeremiah. While most oracles in Jeremiah 46-51 focus solely on judgment, this verse highlights several key aspects of God's character and plan. Firstly, it demonstrates God's universal sovereignty; He is not just the God of Israel but the Lord of all nations, capable of judging and restoring any people. Secondly, it subtly foreshadows the broader scope of God's redemptive plan, hinting at a future inclusion of Gentiles, a theme more fully developed in the New Testament. It suggests that God's ultimate purpose extends beyond mere punishment to a desire for reconciliation and restoration, even for those who were once His adversaries. This unexpected grace serves as a powerful testament to the depth of God's mercy and His long-term vision for humanity, indicating that His ultimate intention is often redemptive.

What is the significance of the phrase "in the latter days" in this context?

Answer: The phrase "in the latter days" (Hebrew: bᵉʼachărîyth hayyamîm) is a crucial eschatological term in biblical prophecy. In Jeremiah 49:39, it indicates that the promised restoration of Elam is not for the immediate aftermath of their judgment but for a future, divinely appointed time. This period is often understood to be beyond immediate historical events, pointing to the culmination of God's purposes in history, a time when His kingdom will be fully established. It signifies a definitive era of divine intervention, leading to a new order, and often involves a reversal of fortunes or a comprehensive restoration. Its use here emphasizes that God's plans unfold according to His perfect timing, often requiring patience and faith in His ultimate, sovereign control over all things, and pointing to a future fulfillment that transcends human expectations.

CHRIST-CENTERED FULFILLMENT

The unexpected promise of restoration for Elam in Jeremiah 49:39 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "latter days" to which Jeremiah points are inaugurated with the first coming of Christ, who ushers in the new covenant and the kingdom of God, as clearly articulated by the author of Hebrews 1:2. The "bringing again the captivity" for Elam powerfully foreshadows the spiritual restoration and reconciliation offered to all nations through the Gospel. Before Christ, God's covenant was primarily with Israel, but in Him, the dividing wall between Jew and Gentile is decisively broken down, creating one new humanity (as articulated in Ephesians 2:14). The inclusion of Elam, a distant pagan nation, in God's redemptive plan prefigures the Great Commission, where disciples are commanded to make disciples of "all nations" (as seen in Matthew 28:19). Indeed, on the Day of Pentecost, among those who heard the Gospel preached in their own languages were "Elamites" (Acts 2:9), demonstrating an immediate, partial fulfillment of God's universal reach. Through Christ, people from every tribe, tongue, and nation, including the spiritual descendants of Elam, are brought out of the captivity of sin and death into the glorious liberty of the children of God, experiencing a spiritual restoration far greater than any physical return from exile, culminating in the worship of the Lamb by a multitude no one can number (Revelation 7:9-10).

Copy as

Commentary on Jeremiah 49 verses 34–39

This prophecy is dated in the beginning of Zedekiah's reign; it is probable that the other prophecies against the Gentiles, going before, were at the same time. The Elamites were the Persians, descended from Elam the son of Shem (Gen 10:22); yet some think it was only that part of Persia which lay nearest to the Jews which was called Elymais, and adjoined to Media-Elam, which, say they, had acted against God's Israel, bore the quiver in an expedition against them (Isa 22:6), and therefore must be reckoned with among the rest. It is here foretold, in general, that God will bring evil upon them, even his fierce anger, and that is evil enough, it has all evil in it, Jer 49:37. In particular, 1. Their forces shall be disabled, and rendered incapable of doing them any service. The Elamites were famous archers, but, Behold, I will break the bow of Elam (Jer 49:35), will ruin their artillery, and then the chief of their might is gone. God often orders it so that that which we most trust to first fails us, and that which was the chief of our might proves the least of our help. 2. Their people shall be dispersed. There shall come enemies against them from all parts of the world, and they shall all carry some of them away captive into their respective countries; while others shall flee, some one way and some another, to shift for themselves, so that there shall be no nation whither the outcasts of Elam shall not come, Jer 49:36. The four winds shall be brought upon them; the storm shall come sometimes from one point and sometimes from another, to toss and hurry them several ways. We know not from what point the wind of trouble may blow; but, if God encompass us with his favour, we are safe, and may be easy, which way soever the storm comes. Fear shall drive them into other countries; they shall be dismayed before their enemies; but, as if that were not enough, I will send the sword after them, Jer 49:37. Note, God can make his judgments follow those that think by flight to escape them and to get out of the reach of them. Evil pursues sinners. 3. Their princes shall be destroyed and the government quite changed (Jer 49:38): I will set my throne in Elam. The throne of Nebuchadnezzar shall be set there, or the throne of Cyrus, who began his conquests with Elymais. Or it may be meant of the throne on which God sits for judgment; he will make them know that he reigns, that he judges in the earth, that kings and princes are accountable to him, and that high as they are he is above them. The king of Elam was famous of old, Gen 14:1. Chedorlaomer was king of Elam, and a mighty man he was in his day; the nations about him served him; his successors, we may suppose, made a great figure; but the king of Elam is no more to God than another man. When God sets his throne in Elam he will destroy thence the king and the princes that are, and set up whom he pleases. 4. Yet the destruction of Elam shall not be perpetual (Jer 49:39): In the latter days I will bring again the captivity of Elam. When Cyrus had destroyed Babylon, brought the empire into the hands of the Persians, the Elamites no doubt returned in triumph out of all the countries whither they were scattered, and settled again in their own country. But this promise was to have its full and principal accomplishment in the days of the Messiah, when we find Elamites particularly among those who, when the Holy Ghost was given, heard spoken in their own tongues the wonderful works of God (Act 2:9, Act 2:11), and that is the most desirable return of the captivity. If the Son make you free, then you shall be free indeed.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 34–39. Public domain.
Copy as
Ephrem the SyrianAD 373
COMMENTARY ON JEREMIAH 49:39
“It shall come to pass in later days that I will bring back the captives of Elam,” which refers to the time after seventy years of Jewish exile, when Cyrus, after destroying the Chaldean kingdom, would return all captured and enslaved people to their native lands. The divine Paul says, “Whatever was written of old was written for our instruction.” Thus, the Holy Spirit ordered Jeremiah and other prophets to record events of the captivity and of the return of magnificent and great nations in their own time, so that we would have a clear and vivid depiction of our slavery under the burden of Satan, as well as providing us with a picture of the divine household of our Lord who, through his death, bestowed on us life and redemption.Moreover, the Holy Spirit instructs us that a human being should not complain about the truth of God when wicked people experience great calamities. But we always must think about the severe judgment that happened to great nations and listen to the prophet who exhorts us, saying, “Serve the Lord with fear, and rejoice with trembling, so that he will not be angry and you will not perish from his way. For his wrath may soon be kindled.”
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.
Copy as

Continue studying Jeremiah 49:39 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.