Jeremiah 29 16

Jeremiah 29:16 kjv

Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;

Jeremiah 29:16 nkjv

therefore thus says the LORD concerning the king who sits on the throne of David, concerning all the people who dwell in this city, and concerning your brethren who have not gone out with you into captivity?

Jeremiah 29:16 niv

but this is what the LORD says about the king who sits on David's throne and all the people who remain in this city, your fellow citizens who did not go with you into exile?

Jeremiah 29:16 esv

thus says the LORD concerning the king who sits on the throne of David, and concerning all the people who dwell in this city, your kinsmen who did not go out with you into exile:

Jeremiah 29:16 nlt

But this is what the LORD says about the king who sits on David's throne and all those still living here in Jerusalem ? your relatives who were not exiled to Babylon.

Jeremiah 29 verses

Jeremiah 29 16 meaning

This verse serves as a crucial transition in Jeremiah's letter to the exiles in Babylon. It declares a divine pronouncement from the LORD concerning two distinct groups: the king who remains in Jerusalem on David's throne (Zedekiah) and the populace still living in the city, who are "your relatives" (the exiles' family members) and did not go into exile. By specifically mentioning these groups, the LORD immediately distinguishes their fate from the message of hope and restoration promised to the exiles in the preceding verses. It sets the stage for a solemn declaration of severe judgment awaiting those still in Jerusalem, contradicting any false hope they or the exiles might harbor about their immediate future.

Jeremiah 29 16 Context

Jeremiah chapter 29 contains a pivotal letter written by the prophet Jeremiah from Jerusalem to the first group of exiles—priests, prophets, elders, and the general populace, including King Jehoiachin and Queen Mother—who had been carried off to Babylon by Nebuchadnezzar in 597 BC. This letter was sent during the reign of Zedekiah in Jerusalem.

Prior to verse 16, Jeremiah delivers a counter-message to the exiles. He instructs them to settle into their new lives in Babylon, build homes, plant gardens, marry, and seek the welfare of the city where they are exiled (Jer 29:5-7). Critically, he warns them against listening to false prophets and diviners among them who were promising a quick return within "two years" (Jer 29:8-9, a direct reference to Hananiah's false prophecy in Jer 28). Instead, Jeremiah assures them that after seventy years, the LORD will fulfill His good word to them and bring them back to Jerusalem, promising them a future full of hope (Jer 29:10-14).

Verse 15 reinforces why Jeremiah needs to counter these false prophets: "For you have said, 'The LORD has raised up prophets for us in Babylon!'" Thus, verse 16 dramatically shifts the focus, initiating a distinct prophecy regarding the remaining inhabitants of Jerusalem. It clarifies that the promises of hope and future articulated in verses 10-14 are specifically for the exiles who humbled themselves under God's judgment and went to Babylon, not for the unrepentant people and leadership left behind in Jerusalem, who were still clinging to false hope and rebellion. This contrast prepares the exiles for the inevitable destruction of Jerusalem and challenges any belief that those left behind were more favored or righteous.

Jeremiah 29 16 Word analysis

• For (כִּ֛י - ki): Introduces a reason or explanation, linking this new pronouncement back to the previous statements about false prophets and their deceptive messages. It signals a clarification of who the preceding promises are for and who they are not for.
• thus says the LORD (כֹּה אָמַר יְהוָה - koh amar YHWH): This is a standard and powerful prophetic formula. "Koh" (thus) emphasizes the authority and finality of the declaration. "Amar" (said) signifies a direct word from God. "YHWH" (the LORD) identifies the speaker as the covenant God of Israel, affirming the divine origin and trustworthiness of the message, distinguishing it from human opinions or false prophecies.
• concerning the king (עַל־הַמֶּ֗לֶךְ - 'al-hammelech): "Al" means concerning or regarding. "Hamelech" (the king) specifically refers to King Zedekiah, who was currently ruling in Jerusalem as a vassal of Babylon after Jehoiachin's deportation. The article "ha-" (the) makes it definitive.
• who sits on David's throne (הַיּוֹשֵׁב֙ עַל־כִּסֵּ֣א דָוִ֔ד - hayoshev 'al-kisseh David): "Hayoshev" (the one sitting) emphasizes his current occupation of the throne. "Kisseh" (throne) signifies authority and royal lineage. "David" ties Zedekiah directly to the eternal covenant God made with David (2 Sam 7), which promised an unending dynasty. However, Zedekiah's wickedness and rebellion highlighted how individual kings could fail, leading to temporary suspension of the visible covenant promise, contrasting his unworthiness with the ideal of the throne. This phrase implicitly underscores the tragic irony of a king of Davidic lineage bringing his kingdom to ruin.
• and concerning all the people (וְעַל־כָּל־הָעָם֙ - ve'al-kol-ha'am): "Ve'al" (and concerning) links this group with the king. "Kol" (all) indicates inclusiveness, leaving no one out. "Ha'am" (the people) refers to the remaining inhabitants of Jerusalem and Judah.
• who live in this city (הַיֹּשְׁבִ֣ים בָּעִ֣יר הַזֹּ֗את - hayoshevim ba'ir hazzot): "Hayoshevim" (the ones living/dwelling) indicates their residency. "Ba'ir" (in the city) specifically points to Jerusalem. "Hazzot" (this) directly indicates the specific, physical city. This specifies the location of those to be judged.
• your relatives (אֲחֵיכֶם֙ - acheichem): "Acheichem" (your brothers/kinsmen/relatives) directly connects the remaining inhabitants of Jerusalem to the exiles in Babylon. This word heightens the emotional impact for the exiles, implying that the impending judgment is not on strangers but on their own family. It serves to counter any notion that the exiles were separate or inherently superior, acknowledging a shared identity despite differing immediate fates.
• who did not go with you into exile (אֲשֶׁ֣ר לֹא־יָֽצְאוּ־אִתְּכֶ֖ם בַּגּוֹלָֽה - 'asher lo'-yatze'u-'it'tchem baggolah): "Asher lo'" (who not) negates their action. "Yatze'u" (they went out) refers to their not joining the exiles. "It'tchem" (with you) directly addresses the exiles. "Baggolah" (into the exile/captivity) clearly defines the event of forced relocation. This phrase explicitly differentiates the two groups: the exiles to whom the letter is addressed, and the group remaining in Jerusalem whose fate is now to be declared.

Jeremiah 29 16 Bonus section

• Divine Differentiation: This verse illustrates a consistent biblical pattern of God distinguishing between groups within His people based on their spiritual posture, even amidst shared covenant heritage. The "good figs" (exiles) and "bad figs" (those left in Jerusalem) of Jer 24 serve as a parallel example of such divine categorization, emphasizing that physical location or national identity alone does not guarantee favor.
• Challenge to National Security Theologies: During this period, many in Jerusalem held onto a national security theology, believing the city was impregnable because of the Temple and Davidic covenant. This verse, by pronouncing doom on its inhabitants and king, directly confronts and shatters such false assurances, reiterating that true security lies in obedience to God.
• Foundation for Subsequent Judgment: Jeremiah 29:16 lays the groundwork for the immediate verses that follow (Jer 29:17-19), which describe in vivid detail the severity of the judgment that would befall those in Jerusalem – famine, sword, pestilence, and scattering – serving as a grim warning and vindication of Jeremiah's persistent, unpopular prophecies.

Jeremiah 29 16 Commentary

Jeremiah 29:16 is a pivotal point in the prophet's letter to the Babylonian exiles. Following his exhortation for them to settle into their new lives and his powerful promise of hope and future, this verse pivots abruptly to deliver a contrasting, stark message concerning those left behind in Jerusalem. It serves several crucial functions. Firstly, it emphatically re-establishes God's authority by using the direct prophetic formula, challenging the many false voices of "peace and safety" prevalent in Jerusalem and even among the exiles. Secondly, it differentiates between the intended recipients of the preceding promises (the exiles) and those whose destiny is distinct: Zedekiah, the current king on David's throne, and the remaining citizens of Jerusalem. This addresses a common misperception that staying in Jerusalem, the holy city, or being linked to the Davidic line automatically conferred divine protection or favor. Jeremiah exposes the truth that divine judgment awaited their continued rebellion. Finally, the phrase "your relatives" personalizes the impending catastrophe for the exiles, implying that while their future was one of restoration, their kin back home faced destruction. This nuance in God's plan underscores the moral condition of the heart, rather than geographic location, as the determinant of divine favor or judgment, separating the unrepentant from the humbled.