King James Version

What Does Jeremiah 36:26 Mean?

Jeremiah 36:26 in the King James Version says “But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, t...” — study this verse from Jeremiah chapter 36 with commentary, cross-references, and original Hebrew word analysis.

“But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them. of Hammelech: or, of the king”

Jeremiah 36:26 · KJV

Context

24

Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.

25

Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.

26

But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them. of Hammelech: or, of the king

27

Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying,

28

Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned.

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Commentary

KJV Study Commentary
But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them. Having destroyed God's written word (v. 23), Jehoiakim now attempts to silence God's living messengers. The command to take (laqach, לָקַח, meaning seize or arrest) Baruch and Jeremiah carries murderous intent, given that Jehoiakim had already killed the prophet Uriah (26:20-23). The naming of three officials—Jerahmeel, Seraiah, and Shelemiah—emphasizes the official, royal nature of this arrest warrant. "Hammelech" (הַמֶּלֶךְ) means "the king," suggesting Jerahmeel may have been a royal prince.

The stunning reversal comes in five Hebrew words: but the LORD hid them (vayyastîrem YHWH, וַיַּסְתִּרֵם יְהוָה). The verb satar (סָתַר) means to hide, conceal, or shelter—divine protection against royal power. Psalm 27:5 uses this same word: "In the time of trouble he shall hide me in his pavilion." The king may destroy scrolls and command arrests, but he cannot override God's sovereign protection of His servants. This verse demonstrates that human authority, however absolute it appears, remains subject to divine authority. God's word can be rewritten (v. 28), and God's prophets can be hidden when their work isn't finished. Jehoiakim's impotent rage cannot frustrate God's purposes.

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Historical & Cultural Context

The pattern of persecuting prophets was well-established in Jehoiakim's reign. He had killed Uriah, son of Shemaiah from Kiriath-jearim, who prophesied similarly to Jeremiah, having him hunted down even in Egypt and executed (26:20-23). Jehoiakim showed no hesitation in murdering God's messengers who threatened his political agenda. The fact that the LORD hid Jeremiah and Baruch demonstrates divine intervention—perhaps through sympathetic officials, secret locations, or supernatural concealment. This wasn't the last time God would preserve Jeremiah; he survived the fall of Jerusalem and continued prophesying afterward. The historical parallel to Elijah being hidden from Ahab (1 Kings 17:3) and Obadiah hiding prophets from Jezebel (1 Kings 18:4) shows God's consistent pattern of protecting His messengers until their appointed work is complete.

Reflection Questions

  1. What does God's hiding of Jeremiah and Baruch teach about His sovereign protection of His servants against seemingly absolute human power?
  2. How should this verse encourage believers facing persecution or opposition for faithfully proclaiming God's word?
  3. In what ways does Jehoiakim's attempt to silence God's messengers after destroying God's written word illustrate the futility of opposing divine purposes?

Original Language Analysis

Hebrew · 23 words
וַיְצַוֶּ֣ה1 of 23

“commanded”

H6680

(intensively) to constitute, enjoin

הַ֠מֶּלֶךְ2 of 23

“But the king”

H4428

a king

אֶת3 of 23
H853

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

יְרַחְמְאֵ֨ל4 of 23

“Jerahmeel”

H3396

jerachmeel, the name of three israelites

בֶּֽן5 of 23

“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

הַמֶּ֜לֶךְ6 of 23

“of Hammelech”

H4429

melek, the name of two israelites

וְאֶת7 of 23
H853

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

שְׂרָיָ֣הוּ8 of 23

“and Seraiah”

H8304

serajah, the name of nine israelites

בֶּֽן9 of 23

“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

עַזְרִיאֵ֗ל10 of 23

“of Azriel”

H5837

azriel, the name of three israelites

וְאֶת11 of 23
H853

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

שֶֽׁלֶמְיָ֙הוּ֙12 of 23

“and Shelemiah”

H8018

shelemjah, the name of nine israelites

בֶּֽן13 of 23

“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

עַבְדְּאֵ֔ל14 of 23

“of Abdeel”

H5655

abdeel, an israelite

לָקַ֙חַת֙15 of 23

“to take”

H3947

to take (in the widest variety of applications)

אֶת16 of 23
H853

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

בָּר֣וּךְ17 of 23

“Baruch”

H1263

baruk, the name of three israelites

הַסֹּפֵ֔ר18 of 23

“the scribe”

H5608

properly, to score with a mark as a tally or record, i.e., (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e., celebra

וְאֵ֖ת19 of 23
H853

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

יִרְמְיָ֣הוּ20 of 23

“and Jeremiah”

H3414

jirmejah, the name of eight or nine israelites

הַנָּבִ֑יא21 of 23

“the prophet”

H5030

a prophet or (generally) inspired man

וַיַּסְתִּרֵ֖ם22 of 23

“hid”

H5641

to hide (by covering), literally or figuratively

יְהוָֽה׃23 of 23

“but the LORD”

H3068

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

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 36:26 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 36:26 from Treasury of Scripture Knowledge

1 Kings 19:141 Kings 19:101 Kings 17:31 Kings 19:1-3Psalms 91:1Psalms 64:2

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