Jeremiah 52 33

Jeremiah 52:33 kjv

And changed his prison garments: and he did continually eat bread before him all the days of his life.

Jeremiah 52:33 nkjv

So Jehoiachin changed from his prison garments, and he ate bread regularly before the king all the days of his life.

Jeremiah 52:33 niv

So Jehoiachin put aside his prison clothes and for the rest of his life ate regularly at the king's table.

Jeremiah 52:33 esv

So Jehoiachin put off his prison garments. And every day of his life he dined regularly at the king's table,

Jeremiah 52:33 nlt

He supplied Jehoiachin with new clothes to replace his prison garb and allowed him to dine in the king's presence for the rest of his life.

Jeremiah 52 verses

Jeremiah 52 33 Meaning

This verse marks the end of the book of Jeremiah, specifically detailing the lifting of Jehoiachin's (also known as Jeconiah or Coniah) imprisonment by Evil-Merodach, the king of Babylon. It signifies a turning point for the Davidic king after a long period of captivity and disgrace.

Jeremiah 52 33 Context

Jeremiah 52 serves as a historical appendix to the book, recounting the final fall of Jerusalem and the Babylonian exile. This chapter underscores the grim reality of Judah's judgment, detailed in previous chapters. Verse 33 concludes this account by shifting focus from the city's destruction to a glimmer of hope for the Davidic dynasty. Jehoiachin's reign was marked by sin and subsequent captivity. His release by Evil-Merodach, who succeeded Nebuchadnezzar, represents a continuation of God's faithfulness to His covenant promises with David, even amidst severe national judgment. The release happens outside the typical narrative flow of Jeremiah's prophetic ministry, suggesting its inclusion for theological significance rather than chronological placement within Jeremiah's direct prophetic activity.

Jeremiah 52 33 Word Analysis

• וַיְהִי (vayhi): "and it came to pass," "and it happened." A common narrative connector indicating the start of an event.
• שְׁלֹשִׁים (shloshim): "thirty."
• שֶׁבַע (sheva): "seven."
• שָׁנָה (shanah): "year."
• לְשִׁבְיִי (leshivyi): "of the captivity." From the root shabah (שָׁבָה), meaning "to capture," "to take captive." Refers to the state of being in exile.
• יְהוֹיָכִין (Yehoyachin): "Jehoiachin." The name means "Yahweh has established."
• מֶלֶךְ (melekh): "king."
• יְהוּדָה (Yehudah): "Judah."
• וַיְהִי (vayhi): "and it came to pass."
• שִׁנּוּי (shinui): "change," "alteration," "lifting." This word signifies an elevation or improvement in status or circumstance.
• בִּשְׁבִי (bishvi): "in his captivity."
• שְׁבִי (shvi): "captivity," "exile."
• ל֥וֹ (lo): "to him," "his."
• אֲמַר־ (amar): "spake," "said."
• מְרֹדַךְ (Merodak): "Merodach." A Babylonian deity whose name became part of the king's name, reflecting the cultural context. Evil-Merodach was a king of Babylon.
• בַּלְאֲדָן (Bala'dan): "Baladan." A variant spelling of Bel-abdu-usur, meaning "May Bel protect the son." Father of Merodach-baladan. The text refers to Evil-Merodach (a title, not his actual name which was Awil-Marduk) here as son of Baladan. However, contextually, it's about his son, who is Evil-Merodach. This phrase is tricky as it refers to "son of Bel-adan" in a way that could mean Evil-Merodach (whose actual father was Nebuchadnezzar II). It's best understood as identifying the reigning king by his lineage, linking him to significant Babylonian rulers.
• מֶלֶךְ (melekh): "king."
• בָּבֶל (Bavel): "Babylon."
• בִּשְׁנַת (bishnat): "in the year."
• שִׁבְעָה (shiv'ah): "seven."
• וְשָׁלֹשׁ (veshalosh): "and thirty."
• וְשֵׁשׁ (veshesh): "and six." This is the thirty-seventh year of captivity (30+7).
• לְמָלְכוּ (lemalkhu): "of his reign," "of his kingship."
• יוֹאֲכִין (Yo'akhin): "Jehoiachin." Another form of Jehoiachin's name.
• מֶלֶךְ (melekh): "king."
• יְהוּדָה (Yehudah): "Judah."
• הוֹצִיא (hotzi'): "brought out," "took out." From the root yatsa' (יָצָא), meaning "to go out," "to bring forth."
• מִבֵּית (mibeyt): "from the house."
• כָּֽלֶא (kale'): "prison," "captivity." The place of confinement.

Group analysis: The verse groups together key details of a significant event: the timing (37th year of captivity), the subject (Jehoiachin), the agent of change (Evil-Merodach, king of Babylon), and the action (brought him out of prison). The "change in his captivity" emphasizes the shift from a state of bondage to a more favorable one.

Jeremiah 52 33 Bonus Section

The identification of Evil-Merodach as "son of Baladan" is interesting. Historical records indicate Nebuchadnezzar II was Evil-Merodach's father. The text might be referencing Nebuchadnezzar as "Baladan" (which is a known Babylonian name/title or perhaps a general reference to a prominent predecessor to avoid naming Nebuchadnezzar directly) or it might be an idiomatic way of connecting Evil-Merodach to the historical succession of Babylonian kings, possibly acknowledging Nebuchadnezzar's authority or heritage, even while ruling under his successor. This also serves to mark the particular historical moment. The inclusion of Jehoiachin’s elevation at the end of Jeremiah is significant because it demonstrates God’s covenantal faithfulness continuing through the exile. It shifts the focus from utter judgment to the promise of future restoration, primarily centered on the Davidic monarchy. This verse has been seen as a precursor to the greater restoration brought by Jesus Christ, who is of the lineage of David, fulfilling the prophetic hope for a permanent Davidic king.

Jeremiah 52 33 Commentary

This verse culminates the somber narrative of Jerusalem's fall and the Babylonian exile by presenting a crucial point of divine continuity. While Judah faced destruction and captivity as a consequence of disobedience, God’s covenant with David was not abandoned. Jehoiachin, a king associated with wickedness and exile, was nevertheless released by a foreign ruler. This act, though a political one by Nebuchadnezzar's successor, is framed theologically in Jeremiah. It underscores that God orchestrates even geopolitical events to fulfill His promises. Jehoiachin's release was not an annulment of judgment but a restoration of hope and dignity for the Davidic line, foreshadowing a future king from that lineage who would reign eternally. The text subtly points to the enduring faithfulness of God, even when His people are in their lowest moments. It’s a reminder that God's sovereign hand extends over all nations and rulers, working His ultimate purposes.