Jeremiah 22:4
Parallel Verses
English Standard Version
For if you will indeed obey this word, then there shall enter the gates of this house kings who sit on the throne of David, riding in chariots and on horses, they and their servants and their people.

King James Bible
For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.

American Standard Version
For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.

Douay-Rheims Bible
For if you will do this thing indeed, then shall there enter in by the gates of this house, kings of the race of David sitting upon his throne, and riding in chariots and on horses, they and their servants, and their people.

English Revised Version
For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.

Webster's Bible Translation
For if ye do this thing indeed, then shall there enter, by the gates of this house, kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.

Jeremiah 22:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Note: According to Hitz., Gr., and Ng., the passage Jeremiah 21:11-14 stands in no inner connection with the foregoing, and may, from the contents of it, be seen to belong to an earlier period than that of the siege which took place under Zedekiah, namely, to the time of Jehoiakim, because, a. in the period of Jeremiah 21:1. such an exhortation and conditional threatening must have been out of place after their destruction had been quite unconditionally foretold to Zedekiah and the people in Jeremiah 21:4-7; b. the defiant tone conveyed in Jeremiah 21:13 is inconsistent with the cringing despondency shown by Zedekiah in Jeremiah 21:2; c. it is contrary to what we would expect to find the house of the king addressed separately after the king had been addressed in Jeremiah 21:3, the king being himself comprehended in his "house." But these arguments, on which Hitz. builds ingenious hypotheses, are perfectly valueless. As to a, we have to remark: In Jeremiah 21:4-7 unconditional destruction is foretold against neither king nor people; it is only said that the Chaldeans will capture the city - that the inhabitants will be smitten with pestilence, famine, and sword - and that the king, with his servants and those that are left, will be given into the hand of the king of Babylon, who will smite them unsparingly. But in Jeremiah 21:12 the threatening is uttered against the king, that if he does not practise righteousness, the wrath of God will be kindled unquenchably, and, Jeremiah 21:14, that Jerusalem is to be burnt with fire. In Jeremiah 21:4-7 there is no word of the burning of the city; it is first threatened, Jeremiah 21:10, against the people, after the choice has been given them of escaping utter destruction. How little the burning of Jerusalem is involved in Jeremiah 21:4-7 may be seen from the history of the siege and capture of Jerusalem under Jehoiachin, on which occasion, too, the king, with his servants and the people, was given into the hand of the king of Babylon, while the city was permitted to stand, and the deported king remained in life, and was subsequently set free from his captivity by Evil-Merodach. But that Zedekiah, by hearkening to the word of the Lord, can alleviate his doom and save Jerusalem from destruction, this Jeremiah tells him yet later in very plain terms, Jeremiah 38:17-23, cf. Jeremiah 34:4. Lastly, the release of Hebrew man-servants and maid-servants, recounted in Jeremiah 34:8., shows that even during the siege there were cases of an endeavour to turn and follow the law, and consequently that an exhortation to hold by the right could not have been regarded as wholly superfluous. - The other two arguments, b and c, are totally inconclusive. How the confidence of the inhabitants of Jerusalem in the strength of its fortifications (Jeremiah 21:13) is contradictory of the fact related in Jeremiah 21:2, does not appear. That Zedekiah should betake himself to the prophet, desiring him to entreat the help of God, is not a specimen of cringing despondency such as excludes all confidence in any earthly means of help. Nor are defiance and despondency mutually exclusive opposites in psychological experience, but states of mind that rapidly alternate. Finally, Ng. seems to have added the last argument (c) only because he had no great confidence in the two others, which had been dwelt on by Hitz. and Graf. Why should not Jeremiah have given the king another counsel for warding off the worst, over and above that conveyed in the answer to his question (Jeremiah 21:4-7)? - These arguments have therefore not pith enough to throw any doubt on the connection between the two passages (Jeremiah 21:8-10, and Jeremiah 21:11, Jeremiah 21:12) indicated by the manner in which "and to the house (וּלבית) of the king of Judah" points back to "and unto this people thou shalt say" (Jeremiah 21:8), or to induce us to attribute the connection so indicated to the thoughtlessness of the editor.)

The kingly house, i.e., the king and his family, under which are here comprehended not merely women and children, but also the king's companions, his servants and councillors; they are counselled to hold judgment every morning. דּין משׁפּט equals דּין דּין, Jeremiah 5:28; Jeremiah 22:16, or שׁפט, Lamentations 3:59; 1 Kings 3:28. לבּקר distributively, every morning, as Amos 4:4. To save the despoiled out of the hand of the oppressor means: to defend his just cause against the oppressor, to defend him from being despoiled; cf. Jeremiah 22:3. The form of address; House of David, which is by a displacement awkwardly separated from שׁמעוּ, is meant to remind the kingly house of its origin, its ancestor David, who walked in the ways of the Lord. - The second half of the verse, "lest my fury," etc., runs like Jeremiah 4:4.

Jeremiah 22:4 Parallel Commentaries

Treasury of Scripture Knowledge

then. See on ch.

Jeremiah 17:25 Then shall there enter into the gates of this city kings and princes sitting on the throne of David, riding in chariots and on horses...

upon the throne of David. Heb. for David upon his throne.

Cross References
Jeremiah 17:25
then there shall enter by the gates of this city kings and princes who sit on the throne of David, riding in chariots and on horses, they and their officials, the men of Judah and the inhabitants of Jerusalem. And this city shall be inhabited forever.

Jeremiah 22:2
and say, 'Hear the word of the LORD, O king of Judah, who sits on the throne of David, you, and your servants, and your people who enter these gates.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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