Jeremiah 52:31

Translation
King James Version
¶ And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evilmerodach king of Babylon in the first year of his reign lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,
Ask
KJV (with Strong's)
And it came to pass in the seven H7651 and thirtieth H7970 year H8141 of the captivity H1546 of Jehoiachin H3078 king H4428 of Judah H3063, in the twelfth H8147 H6240 month H2320, in the five H2568 and twentieth H6242 day of the month H2320, that Evilmerodach H192 king H4428 of Babylon H894 in the first year H8141 of his reign H4438 lifted up H5375 the head H7218 of Jehoiachin H3078 king H4428 of Judah H3063, and brought him forth H3318 out of prison H1004 H3628,
Ask
Complete Jewish Bible
In the thirty-seventh year of the captivity of Y'hoyakhin king of Y'hudah, in the twelfth month, on the twenty-fifth day of the month, Eveel-M'rodakh began his reign as king of Bavel; and in his first year, he commuted the sentence of Y'hoyakhin king of Y'hudah and released him from prison.
Ask
Berean Standard Bible
On the twenty-fifth day of the twelfth month of the thirty-seventh year of the exile of Jehoiachin king of Judah, in the first year of the reign of Evil-merodach king of Babylon, he pardoned Jehoiachin king of Judah and released him from prison.
Ask
American Standard Version
And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison;
Ask
World English Bible Messianic
In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and released him from prison;
Ask
Geneva Bible (1599)
And in the seuen and thirtieth yeere of the captiuitie of Iehoiachin King of Iudah, in the twelfth moneth, in the fiue and twentieth day of the moneth, Euil-merodach King of Babel, in the first yeere of his reigne, lifted vp the head of Iehoiachin King of Iudah, and brought him out of pryson,
Ask
Young's Literal Translation
And it cometh to pass, in the thirty and seventh year of the removal of Jehoiachin king of Judah, in the twelfth month, in the twenty and fifth of the month, hath Evil-Merodach king of Babylon lifted up, in the year of his reign, the head of Jehoiachin king of Judah, and bringeth him out from the house of restraint,
Ask
See also
2 Kings 25:272 Kings 25:30Psalms 3:3Genesis 40:13Psalms 27:6Proverbs 21:1Genesis 40:20
See on the biblical-era map
The Fall of Jerusalem and Zedekiah's Capture
The Fall of Jerusalem and Zedekiah's Capture View full PDF

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

In the KJVVerse 20,308 of 31,102

Study This Verse

SUMMARY

Jeremiah 52:31 serves as a pivotal historical appendix, meticulously detailing a significant, albeit partial, reversal of fortune for Jehoiachin, the former king of Judah. After enduring thirty-seven years of arduous imprisonment in Babylon, he was remarkably released from his confinement and his status notably elevated by Evil-merodach, the new king of Babylon, during the inaugural year of his reign. This verse provides a precise chronological marker, offering a potent glimmer of hope for the exiled Judean community and powerfully demonstrating God's enduring sovereign hand even amidst their prolonged captivity and seemingly dire circumstances.

CONTEXT

  • Literary Context: Jeremiah 52 functions as a crucial historical appendix to the prophetic book, providing meticulous details that largely parallel the accounts found in 2 Kings 24-25. While the preceding chapters of Jeremiah are replete with prophecies of impending judgment and future restoration, this final chapter concretizes the devastating fulfillment of many of Jeremiah's pronouncements concerning Jerusalem's catastrophic fall and the subsequent exile of its people. Verses 1-30 vividly recount the final siege of Jerusalem, its utter destruction, the burning of the revered temple, and the mass deportation of the populace. Verse 31, therefore, marks a distinct shift in tone and focus, moving from the climactic tragedy of national collapse to a small, unexpected act of clemency. It offers a concluding note on the personal fate of the Davidic line through Jehoiachin, serving as a vital historical bridge that connects the definitive end of the monarchy to the ongoing reality of the exile. Subtly, it points towards the future hope of restoration for God's covenant people, even if that hope is not explicitly articulated as a grand return in this immediate passage.
  • Historical & Cultural Context: Jehoiachin had been taken captive by Nebuchadnezzar during the first major deportation of Judah's elite in 597 BC, an event meticulously recorded in 2 Kings 24:15 and 2 Chronicles 36:10. His prolonged imprisonment—a staggering thirty-seven years—symbolized the utter subjugation of Judah and the apparent, definitive end of the Davidic monarchy. Evil-merodach (also known as Amel-Marduk) was the son and direct successor of Nebuchadnezzar, ruling the Neo-Babylonian Empire from 562-560 BC. His decision to release Jehoiachin from prison and elevate his status was an act of royal clemency, a common practice in ancient Near Eastern courts upon a new king's ascension to power. Such gestures could be intended to consolidate a new monarch's authority, signal a new era of benevolence, or even serve as a calculated political gesture towards a subjugated people, demonstrating the new king's power and magnanimity. For the exiled Judeans, this act would have been profoundly significant, as Jehoiachin was still widely considered by many to be the legitimate, albeit deposed, king. His improved status offered a tangible, albeit limited, sign of hope for the future of their nation and the enduring promise to the Davidic dynasty.
  • Key Themes: This verse, though brief, contributes significantly to several overarching themes present within the book of Jeremiah and the broader prophetic literature. Firstly, it powerfully highlights Divine Sovereignty Amidst Exile. Even in the deepest humiliation of Judah and their prolonged captivity, God's providential hand is unmistakably evident in the rise and fall of kings, even pagan rulers like Evil-merodach. This small, unexpected act of mercy, occurring precisely when it did, subtly yet profoundly indicates divine providence at work, hinting at the eventual restoration explicitly promised in passages like Jeremiah 29:10-14. Secondly, it offers a crucial Glimmer of Hope. While not a full release or a return to the throne, Jehoiachin's elevation from the squalor of prison to a position of honor offered a significant improvement in his circumstances. This represented a vital ray of hope for the exiled community, assuring them that God had not entirely forgotten His people or His covenant promises. Finally, the precise mention of Jehoiachin serves as a final historical marker for the End of an Era for the Davidic line of kings within the narrative of Jeremiah, emphasizing the definitive conclusion of Judah's independent monarchy and signaling the beginning of a new, post-exilic phase for God's covenant people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Captivity (Hebrew, gâlûwth', H1546): This term (H1546) refers to the state of being forcibly carried away and held in a foreign land. In the specific context of Judah, it denotes the traumatic and forced displacement of the population by the Babylonian empire. Jehoiachin's thirty-seven years in "captivity" underscore the prolonged, severe, and punitive nature of Judah's punishment, which was a direct consequence of their persistent disobedience to God, as repeatedly prophesied by Jeremiah.
  • Evil-merodach (Hebrew, _ʼĔvîyl Mᵉrôdak'_, H192): This is the precise name (H192) of the Babylonian king who succeeded Nebuchadnezzar. His name, likely of Aramaic derivation and meaning "soldier of Merodak" (a prominent Babylonian deity), highlights the pervasive pagan context in which God's covenant people found themselves. The profound theological point is that a pagan king, whose very name honored a foreign god, was instrumental in this act of clemency for Jehoiachin, subtly yet powerfully demonstrating God's absolute sovereignty over all nations and rulers, even those entirely unaware of His divine purposes.
  • Lifted up the head (Hebrew, _nâsâʼ _rôʼsh'__, H5375): This is an ancient and highly significant idiomatic expression, combining the verb nâsâʼ (H5375), meaning "to lift, carry, bear," and rôʼsh (H7218), meaning "head." Together, "lifted up the head" signifies far more than a mere physical release from prison. It profoundly implies an elevation of status, a restoration of dignity, and the bestowal of significant favor. This idiom contrasts sharply with the "bowing of the head" in shame or defeat. For Jehoiachin, it meant a dramatic improvement from the harsh, degrading conditions of a Babylonian prison, moving him from abject humiliation to a position of honor at the king's table.
  • Prison (Hebrew, kᵉlîyʼ' H3628, combined with bayith' H1004 for "prison house", H3628): The term kᵉlîyʼ (H3628) specifically denotes a place of confinement or imprisonment. The addition of bayith (H1004), meaning "house," emphasizes the structured nature of the confinement – a "prison house" or "dungeon." Jehoiachin's release from such a place, after enduring decades of confinement, underscores the dramatic and unexpected nature of Evil-merodach's clemency. It highlights the profound depth of his previous suffering and the sheer magnitude of the positive change in his circumstances.

Verse Breakdown

  • "And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah,": This precise chronological marker meticulously establishes the long and arduous duration of Jehoiachin's imprisonment, emphasizing the passage of nearly four decades since his initial deportation. It firmly grounds the event in historical time, underscoring the protracted suffering of the exiled king and, by extension, the entire exiled nation of Judah.
  • "in the twelfth month, in the five and twentieth day of the month,": This further specificity in dating (the twenty-fifth day of the twelfth month) indicates the meticulous record-keeping characteristic of the ancient Near East and significantly adds to the historical veracity and reliability of the account. It pinpoints the exact moment of this highly significant event, highlighting its importance and the divine timing involved.
  • "that Evilmerodach king of Babylon in the first year of his reign": This clause precisely identifies the new Babylonian monarch, Evil-merodach, and notes that this significant act of clemency occurred early in his rule. This context suggests a new policy, a gesture typical of a new reign, or perhaps a calculated political move, setting the stage for the unexpected and profound favor shown to the long-imprisoned Jehoiachin.
  • "lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,": This is the central and most impactful action of the verse. "Lifted up the head" signifies not merely physical release but a profound restoration of honor, dignity, and status. Bringing him "forth out of prison" confirms his physical liberation from the confines of his long-term incarceration. This act marks a dramatic and divinely orchestrated shift in Jehoiachin's personal circumstances, moving him from a state of degradation and obscurity to one of royal favor, even if he remained within Babylon.

Literary Devices

The primary literary device powerfully employed in Jeremiah 52:31 is Idiom, specifically the ancient Near Eastern phrase "lifted up the head" (Hebrew: nasa rosh). This expression is not to be interpreted literally as a physical act of lifting someone's head, but rather as a well-established and culturally understood idiom signifying a release from bondage, a restoration to honor, or the bestowal of significant favor. Its use here powerfully conveys the dramatic and transformative change in Jehoiachin's status from a disgraced prisoner to one enjoying royal clemency and improved conditions. Furthermore, the verse functions as a concise yet impactful Historical Narrative, serving as a factual record that validates the prophetic pronouncements of Jeremiah by detailing the precise fulfillment of the exile, while also subtly hinting at the enduring nature of God's covenant with the Davidic line, even in its lowest ebb. The meticulous inclusion of precise dating and the naming of specific kings contribute significantly to the Verisimilitude of the text, reinforcing its historical accuracy and reliability for both ancient and modern readers.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 52:31, though appearing as a brief, almost incidental historical note, carries profound theological weight and serves as a powerful testament to God's enduring faithfulness. It unequivocally demonstrates God's sovereign control over the course of human history, even working through pagan kings and empires to accomplish His divine purposes. For thirty-seven long years, Jehoiachin's imprisonment served as a stark and painful symbol of Judah's utter desolation and the apparent abandonment of God's covenant promises. His unexpected release, therefore, was not merely a personal event for the king but a deeply symbolic one for the entire exiled community, suggesting that God had not forgotten His covenant people and that their future was not one of perpetual bondage and despair. This act foreshadows the eventual restoration of Judah and the re-establishment of a faithful remnant, powerfully reminding the reader that even in the darkest and most hopeless hours, divine providence is actively at work, orchestrating events for His ultimate glory and the good of His people.

REFLECTION AND APPLICATION

Jeremiah 52:31 offers a profound and enduring reminder that even in prolonged periods of suffering, waiting, or apparent abandonment, God remains actively at work, orchestrating His perfect plan. Jehoiachin's thirty-seven years in prison represent a season of immense hardship, despair, and seemingly unyielding hopelessness for him personally and for the exiled community who looked to him as their rightful king. Yet, in God's perfect and sovereign timing, an unexpected act of grace and clemency occurred. This narrative powerfully encourages us to cultivate unwavering patience and enduring faith, even when circumstances appear bleak, unchanging, or utterly beyond human control. It teaches us that God's providence is not always immediately apparent or easily discernible, but He can and does use unexpected individuals and events, even those seemingly outside His direct covenant people, to bring about His ultimate purposes. For those enduring difficult circumstances today, whether personal struggles, societal injustices, spiritual dryness, or a sense of being "imprisoned" by life's challenges, this verse offers a powerful testament to God's faithful remembrance of His people and His miraculous ability to bring about change, even when it seems impossible or inexplicably delayed. It calls us to trust implicitly that God's plans, though sometimes unfolding slowly and mysteriously, are always purposeful, ultimately for the good of His people, and always for the magnificent glory of His name.

Questions for Reflection

  • How does Jehoiachin's long imprisonment and eventual release speak to periods of prolonged waiting or suffering in your own life?
  • In what ways might God be working through unexpected or seemingly secular channels to bring about His divine purposes today?
  • What does this verse teach us about maintaining unwavering hope and trust in God's sovereignty, even when circumstances seem to contradict His promises?

FAQ

What is the significance of Jehoiachin's release from prison?

Answer: Jehoiachin's release from prison, after thirty-seven years of arduous captivity, was highly significant for several profound reasons. Personally, it marked a dramatic and welcome improvement in his living conditions and status, elevating him from a dungeon to a position of honor at the Babylonian king's table, as meticulously detailed in 2 Kings 25:29. Theologically and symbolically, this act offered a crucial glimmer of hope to the exiled Judean community. While it was not a full restoration to the throne or an immediate return to Judah, it powerfully suggested that God had not entirely abandoned the Davidic line or His covenant people. It served as a small, tangible sign that God's overarching purposes were still unfolding, even in the midst of exile, and that the future was not one of perpetual despair. This event is also remarkably attested to by archaeological discoveries, such as the Babylonian Ration Lists, which mention Jehoiachin and his sons receiving provisions from the royal stores, affirming the biblical account's historical accuracy.

Who was Evil-merodach and why did he release Jehoiachin?

Answer: Evil-merodach (also known as Amel-Marduk) was the son and direct successor of Nebuchadnezzar, reigning as king of Babylon from 562-560 BC. The biblical text explicitly states that he "lifted up the head of Jehoiachin" in the very first year of his reign. While the exact motives for this act of clemency are not explicitly stated in the biblical narrative, acts of royal benevolence were a common practice in the ancient Near East when a new king ascended the throne. Such actions could be a strategic way for the new monarch to consolidate power, signal a new era of benevolence and mercy, or perhaps even to make a calculated political gesture towards a subjugated people, demonstrating his magnanimity. For the Judeans, this unexpected act by a pagan king served as a clear and powerful demonstration of God's sovereign hand working through human rulers, even those who did not acknowledge Him, to bring about His divine will and purposes.

CHRIST-CENTERED FULFILLMENT

Jeremiah 52:31, with its account of Jehoiachin's unexpected release from prison and subsequent elevation, serves as a poignant and powerful foreshadowing of the ultimate liberation and glorious exaltation found exclusively in Jesus Christ. Jehoiachin's "lifting up of the head" from a literal, earthly prison anticipates Christ's decisive triumph over the spiritual prison of sin and death. Humanity, held captive by the bondage of sin and destined for eternal separation from God, finds its true and complete release, and the profound restoration of its dignity, not in the fleeting clemency of an earthly king, but in the perfect, sacrificial work of the Lamb of God, who takes away the sin of the world!. Jesus, through His atoning death on the cross and His victorious resurrection, "lifted up the head" of all who place their faith in Him, bringing them forth from the prison house of spiritual bondage and granting them new, abundant, and eternal life. He bestows upon them a place of honor at the King's table. Just as Jehoiachin was elevated to a position of honor and provision, so too are believers, through their union with Christ, granted adoption as beloved sons and daughters and are spiritually seated with Him in the heavenly realms, as declared in Ephesians 2:6. This historical event in Jeremiah, therefore, powerfully points to the greater, eternal freedom and ultimate exaltation secured by the King of Kings, whose reign is everlasting and whose boundless mercy knows no end, as beautifully proclaimed in Revelation 1:5-6.

Copy as

Commentary on Jeremiah 52 verses 31–34

This passage of story concerning the reviving which king Jehoiachin had in his bondage we had likewise before (Kg2 25:27-30), only there it is said to be done on the twenty-seventh day of the twelfth month, here on the twenty-fifth; but in a thing of this nature two days make a very slight difference in the account. It is probable that the orders were given for his release on the twenty-fifth day, but that he was not presented to the king till the twenty-seventh. We may observe in this story, 1. That new lords make new laws. Nebuchadnezzar had long kept this unhappy prince in prison; and his son, though well-affected to the prisoner, could not procure him any favour, not one smile, from his father, any more than Jonathan could for David from his father; but, when the old peevish man was dead, his son countenanced Jehoiachin and made him a favourite. It is common for children to undo what their fathers have done; it were well if it were always as much for the better as this was. 2. That the world we live in is a changing world. Jehoiachin, in his beginning, fell from a throne into a prison, but here he is advanced again to a throne of state (Jer 52:32), though not to a throne of power. As, before, the robes were changed into prison-garments, so now they were converted into robes again. Such chequer-work is this world; prosperity and adversity are set the one over-against the other, that we may learn to rejoice as though we rejoiced not and weep as though we wept not. 3. That, though the night of affliction be very long, yet we must not despair but that the day may dawn at last. Jehoiachin was thirty-seven years a prisoner, in confinement, in contempt, ever since he was eighteen years old, in which time we may suppose him so inured to captivity that he had forgotten the sweets of liberty; or, rather, that after so long an imprisonment it would be doubly welcome to him. Let those whose afflictions have been lengthened out encourage themselves with this instance; the vision will at the end speak comfortably, and therefore wait for it. Dum spiro spero - While there is life there is hope. Non si male nunc, et olim sic erit - Though now we suffer, we shall not always suffer. 4. That god can make his people to find favour in the eyes of those that are their oppressors, and unaccountably turn their hearts to pity them, according to that word (Psa 106:46), He made them to be pitied of all those that carried them captives. He can bring those that have spoken roughly to speak kindly, and those to feed his people that have fed upon them. Those therefore that are under oppression will find that it is not in vain to hope and quietly to wait for the salvation of the Lord. Therefore our times are in God's hand, because the hearts of all we deal with are so. 5. And now, upon the whole matter, comparing the prophecy and the history of this book together, we may learn, in general, (1.) That it is no new thing for churches and persons highly dignified to degenerate, and become very corrupt. (2.) That iniquity tends to the ruin of those that harbour it; and, if it be not repented of and forsaken, will certainly end in their ruin: (3.) That external professions and privileges will not only not amount to an excuse for sin and an exemption from ruin, but will be a very great aggravation of both. (4.) That no word of God shall fall to the ground, but the event will fully answer the prediction; and the unbelief of man shall not make God's threatenings, any more than his promises, of no effect. The justice and truth of God are here written in bloody characters, for the conviction or the confusion of all those that make a jest of his threatenings. Let them not be deceived, God is not mocked.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–34. Public domain.
Copy as
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER FIVE
[Daniel 5:1] "Belshazzar the king made a great feast for his one thousand nobles; and each one drank in the order of his age." It should be known that this man was not the son of Nebuchadnezzar, as readers commonly imagine; but according to Berosus, who wrote the history of the Chaldeans, and also Josephus, who follows Berosus, after Nebuchadnezzar's reign of forty-three years, a son named Evilmerodach succeeded to his throne. It was concerning this king that Jeremiah wrote that in the first year of his reign he raised the head of Jehoiachin, king of Judah, and took him out of his prison (Jeremiah 52:31). Josephus likewise reports that after the death of Evilmerodach, his son Neriglissar succeeded to his father's throne; after whom in turn came his son Labosordach. Upon the latter's death, his son, Belshazzar, obtained the kingdom, and it is of him that the Scripture now makes mention. After he had been killed by Darius, King of the Medes, who was the maternal uncle of Cyrus, King of the Persians, the empire of the Chaldeans was destroyed by Cyrus the Persian. It was these two kingdoms which Isaiah in chap. 21 (Isaiah 21:7) addresses as a charioteer of a vehicle drawn by a camel and an ass. Indeed Xenophon also writes the same thing in connection with the childhood of Cyrus the Great; likewise Pompeius Trogus and many others who have written up the history of the barbarians. Some authorities think that this Darius was the Astyages mentioned in the Greek writings, while others think it was Astyages' son, and that he was called by the other name among the barbarians. "And each one of the princes who had been invited drank in the order of his own age." Or else, as other translators have rendered it: "The king himself was drinking in the presence of all the princes whom he had invited."
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 52:31 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.