King James Version

What Does Jeremiah 28:2 Mean?

Jeremiah 28:2 in the King James Version says “Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon.” — study this verse from Jeremiah chapter 28 with commentary, cross-references, and original Hebrew word analysis.

“Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon.”

Jeremiah 28:2 · 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

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. captives: Heb. captivity

Read Jeremiah 28 full chapter

Commentary

KJV Study Commentary
Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon—Hananiah uses the proper prophetic formula (koh amar YHWH tseva'ot, כֹּה־אָמַר יְהוָה צְבָאוֹת) and God's covenant title 'God of Israel,' lending his false message maximum authority. The claim 'I have broken' uses the Hebrew perfect tense, presenting future hope as accomplished fact—a rhetorical technique suggesting certainty. The yoke (motah, מוֹטָה) directly contradicts Jeremiah's symbolic wooden yoke in chapter 27, representing Babylonian domination.

Hananiah's prophecy is masterfully crafted false hope. He doesn't deny Babylon's current power but claims God has already broken it, making liberation imminent. This sounds theologically sound—'God of hosts' emphasizes divine power over earthly armies; 'God of Israel' invokes covenant promises of protection. The message resonates with genuine theology (God does deliver His people) but misapplies it to the current situation. This is the danger of false prophecy: not obvious heresy but biblical truth wrongly applied. True, God would eventually break Babylon's yoke (after seventy years, Jeremiah 29:10). Hananiah's error wasn't denying God's ability but misrepresenting His timing and method.

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Historical & Cultural Context

In 594 BC, Babylon's 'yoke' was recent and resented. The 597 BC deportation had stripped Jerusalem of leadership and wealth. Many refugees in Babylon and citizens in Jerusalem expected quick reversal, viewing exile as temporary setback rather than divine judgment. Hananiah's message aligned with this popular theology: God's covenant with David guaranteed Jerusalem's security; the temple's presence ensured divine protection; righteous King Josiah's reforms (622 BC) had restored favor. Prophets like Hananiah reasoned that God would vindicate His people against pagan oppressors. This theology had worked during Hezekiah's day when Assyria besieged Jerusalem but God miraculously delivered (2 Kings 19). Hananiah assumed the same pattern would repeat. He failed to recognize that this time, God wasn't defending Jerusalem from Babylon—He was using Babylon to judge Jerusalem.

Reflection Questions

  1. How can biblically sound theology be misapplied to produce false prophecy, and how do we guard against this?
  2. What is the difference between faith that trusts God's promises and presumption that misapplies them?
  3. Why is the timing of God's deliverance as important as the certainty of it?

Original Language Analysis

Hebrew · 12 words
כֹּֽה1 of 12
H3541

properly, like this, i.e., by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now

לֵאמֹ֑ר2 of 12

“Thus speaketh”

H559

to say (used with great latitude)

יְהוָ֧ה3 of 12

“the LORD”

H3068

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

צְבָא֛וֹת4 of 12

“of hosts”

H6635

a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (speci

אֱלֹהֵ֥י5 of 12

“the God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

יִשְׂרָאֵ֖ל6 of 12

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

לֵאמֹ֑ר7 of 12

“Thus speaketh”

H559

to say (used with great latitude)

שָׁבַ֞רְתִּי8 of 12

“I have broken”

H7665

to burst (literally or figuratively)

אֶת9 of 12
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

עֹ֖ל10 of 12

“the yoke”

H5923

a yoke (as imposed on the neck), literally or figuratively

מֶ֥לֶךְ11 of 12

“of the king”

H4428

a king

בָּבֶֽל׃12 of 12

“of Babylon”

H894

babel (i.e., babylon), including babylonia and the babylonian empire

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 28:2 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 28:2 from Treasury of Scripture Knowledge

Jeremiah 27:2-12Ezekiel 13:5-16Micah 3:11

Places in This Verse

Babylon 1Settlement · Modern: Babylon · 32.54°N, 44.42°E296 verses across 15 books
View all places in Jeremiah 28 →

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