King James Version

What Does Jeremiah 28:1 Mean?

Jeremiah 28:1 in the King James Version says “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 t...” — study this verse from Jeremiah chapter 28 with commentary, cross-references, and original Hebrew word analysis.

“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,”

Jeremiah 28:1 · KJV

Context

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: two: Heb. two years of days

Read Jeremiah 28 full chapter

Commentary

KJV Study Commentary
And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year—Zedekiah reigned 597-586 BC, making this 594/593 BC, just three years after the first Babylonian deportation. Hananiah the son of Azur the prophet—the term navi (נָבִיא, prophet) is used, showing Hananiah claimed legitimate prophetic office. His name means 'Yahweh is gracious,' ironically appropriate for someone preaching false grace. Which was of Gibeon—a priestly city (Joshua 21:17), suggesting Hananiah had religious credentials. Spake unto me in the house of the LORD, in the presence of the priests and of all the people—this was a public confrontation in the temple courtyard, not a private dispute. The setting gave Hananiah maximum credibility and Jeremiah maximum vulnerability.

This chapter presents the classic prophetic conflict: two men both claiming 'Thus saith the LORD' with contradictory messages. Hananiah's public platform, optimistic message, priestly connections, and prophetic title made him more credible to most observers than Jeremiah, who stood alone preaching submission to Babylon. The narrative demonstrates the difficulty of discerning true from false prophecy and the courage required to maintain unpopular truth.

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Historical & Cultural Context

In 594 BC, Judah was a Babylonian vassal following Nebuchadnezzar's 597 BC siege that deported King Jehoiachin, the royal family, nobles, and craftsmen (2 Kings 24:10-16). Zedekiah, installed as puppet king, faced pressure from an anti-Babylon coalition including Edom, Moab, Ammon, Tyre, and Sidon (Jeremiah 27:3). Many in Jerusalem believed the exile would be brief and advocated rebellion. Into this volatile situation, Jeremiah wore a wooden yoke symbolizing submission to Babylon (Jeremiah 27), while Hananiah proclaimed imminent liberation. The temple setting was crucial—prophets often delivered oracles there, and public confrontations determined whose message the people would follow. Hananiah's Gibeonite origin and priestly connections gave him establishment credentials Jeremiah lacked. This public confrontation would determine Judah's course: submission or rebellion.

Reflection Questions

  1. What does Hananiah's impressive credentials teach about the insufficiency of religious pedigree for validating prophetic truth?
  2. How should we respond when conflicting messages both claim divine authority, and the popular position contradicts the unpopular one?
  3. Why does God allow situations where false prophets appear more credible than true ones?

Original Language Analysis

Hebrew · 27 words
וַיְהִ֣י׀1 of 27
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

בַּשָּׁנָת֙2 of 27

“And it came to pass the same year”

H8141

a year (as a revolution of time)

הַהִ֗יא3 of 27
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

בְּרֵאשִׁית֙4 of 27

“in the beginning”

H7225

the first, in place, time, order or rank (specifically, a firstfruit)

מַמְלֶ֙כֶת֙5 of 27

“of the reign”

H4467

dominion, i.e., (abstractly) the estate (rule) or (concretely) the country (realm)

צִדְקִיָּ֣ה6 of 27

“of Zedekiah”

H6667

tsidkijah, the name of six israelites

מֶֽלֶךְ7 of 27

“king”

H4428

a king

יְהוּדָ֔ה8 of 27

“of Judah”

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

בַּשָּׁנָת֙9 of 27

“And it came to pass the same year”

H8141

a year (as a revolution of time)

הָֽרְבִעִ֔ית10 of 27

“in the fourth”

H7243

fourth; also (fractionally) a fourth

בַּחֹ֖דֶשׁ11 of 27

“month”

H2320

the new moon; by implication, a month

הַחֲמִישִׁ֑י12 of 27

“and in the fifth”

H2549

fifth; also a fifth

לֵאמֹֽר׃13 of 27

“saying”

H559

to say (used with great latitude)

אֵלַ֡י14 of 27
H413

near, with or among; often in general, to

חֲנַנְיָה֩15 of 27

“that Hananiah”

H2608

chananjah, the name of thirteen israelites

בֶן16 of 27

“the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

עַזּ֨וּר17 of 27

“of Azur”

H5809

azzur, the name of three israelites

הַנָּבִ֜יא18 of 27

“the prophet”

H5030

a prophet or (generally) inspired man

אֲשֶׁ֤ר19 of 27
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

מִגִּבְעוֹן֙20 of 27

“which was of Gibeon”

H1391

gibon, a place in palestine

בְּבֵ֣ית21 of 27

“unto me in the house”

H1004

a house (in the greatest variation of applications, especially family, etc.)

יְהוָ֔ה22 of 27

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

לְעֵינֵ֧י23 of 27

“in the presence”

H5869

an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)

הַכֹּהֲנִ֛ים24 of 27

“of the priests”

H3548

literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)

וְכָל25 of 27
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הָעָ֖ם26 of 27

“and of all the people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

לֵאמֹֽר׃27 of 27

“saying”

H559

to say (used with great latitude)

Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 28:1 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 28:1 from Treasury of Scripture Knowledge

Jeremiah 27:1Joshua 9:3Jeremiah 36:12Isaiah 9:15Jeremiah 28:11Jeremiah 23:28

Places in This Verse

GibeonSettlement · Modern: El Jib · 31.85°N, 35.18°E39 verses across 7 books
View all places in Jeremiah 28 →

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