Jeremiah 17:25
in Jeremiah 17then kings and princes will enter through the gates of this city. They will sit on the throne of David, riding in chariots and on horses with their officials, along with the men of Judah and the residents of Jerusalem, and this city will be inhabited forever.
BSB
The same verse in ASV and KJV ▾
ASV
then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall remain for ever.
KJV
Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
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This verse in Jeremiah 17
Commentary
8 notes on this verseA commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor. remain--Hebrew, "be inhabited" (Jer 17:6;
quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens
This site's exposition
Go and stand at the gate of the people
on Jeremiah 17:19-27
Jeremiah must stand at the gate the kings of Judah use and preach one commandment. The fathers heard the same command, and “they stiffened their necks”. Obedience would bring kings into a city “inhabited forever”, and disobedience “an unquenchable fire in its gates”.
This site's exposition
then kings and princes will enter
Jamieson, Fausset and Brown note the kingdom had sunk so low by this time that the promise of kings in chariots was a special favor. Matthew Henry reads the promise as the fruit of kept Sabbaths, since a people flourishes when its worship flourishes. The throne of David stays filled.
The record, by era
The Church Fathers1 voice
(Verse 20 and following) Thus says the Lord: Guard your souls, and do not carry burdens on the Sabbath day, or bring them through the gates of Jerusalem. And do not cast burdens out of your houses on the Sabbath day, and you shall not do any work, and sanctify the Sabbath day, as I commanded your fathers. But they did not listen, nor inclined their ear, and they stiffened their necks (and what is not found in Hebrew, against their fathers), so that they would not listen to me, and would not receive discipline.
The Puritans and the Awakening4 voices
The people had asked ( ch. xvi. 10 ), What is our iniquity, and what is our sin? as if they could not be charged with any thing worth speaking of, for which God should enter into judgment with them; their challenge was answered there, but here we have a further reply to it, in which, I.
This is made an instance of their prosperity. Then a people truly flourish when religion flourishes among them. And this is the effect of sabbath-sanctification; when that branch of religion is kept up other instances of it are kept up likewise; but, when that is lost, devotion is lost either in superstition or in profaneness.
) are such as I think we scarcely find when things come nearer to the extremity. This message must be proclaimed in all the places of concourse, and therefore in the gates, not only because through them people were continually passing and repassing, but because in them they kept their courts and laid up their stores.
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Then shall there enter into the gates of this city,....
How the passage was read
On Jeremiah 17:19-27On Jeremiah 17:19-27
Burdens through the gates
Jeremiah stands in Jerusalem's gates and warns: “bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem.” The written Sabbath command says “no work”; this prophetic oracle is the clearest Scripture naming CARRYING as the work in view, and it became the root of the tradition's rule against carrying from one domain to another on the Sabbath, the last of the Mishnah's thirty-nine categories of forbidden labor (Shabbat 7:2). The categories are kept by observant Jews to this day, which is why traditional neighborhoods build an eruv, a boundary that legally merges private domains so families can carry outdoors on the day.
This passage is the live background of John 5:10: “It is the sabbath day: it is not lawful for thee to carry thy bed.” The objectors are standing on Jeremiah's oracle as the tradition had built on it. The healed man's mat, not his healing, is what the rule could name.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Shabbat 7:2 (the thirty-nine categories; carrying is the last)
The words behind it
23 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וּבָ֣אוּ | uvau | and they will come | H935 → | 2568 times |
| בְשַׁעֲרֵ֣י | veshaarei | in [the] gates of | H8179 → | 374 times |
| הָעִ֣יר | hair | the city | H5892 → | 1090 times |
| הַזֹּ֡את | hazot | <the> this | H2063 → | 603 times |
| מְלָכִ֣ים׀ | melakhim | kings | H4428 → | 2525 times |
| וְשָׂרִ֡ים | vesarim | and princes | H8269 → | 421 times |
| יֹשְׁבִים֩ | yoshevim | [who] sit | H3427 → | 1079 times |
| עַל־ | ʾal- | on | H5921 → | 5755 times |
| כִּסֵּ֨א | kise' | [the] throne of | H3678 → | 135 times |
| דָוִ֜ד | david | David | H1732 → | 999 times |
| רֹכְבִ֣ים׀ | rokhevim | [who] ride | H7392 → | 78 times |
| בָּרֶ֣כֶב | barekhev | in <the> chariot[s] | H7393 → | 119 times |
| וּבַסּוּסִ֗ים | uvasusim | and on <the> horses | H5483 → | 140 times |
| הֵ֚מָּה | hemah | they | H1992 → | 553 times |
| וְשָׂ֣רֵיהֶ֔ם | vesareihem | and officials their | H8269 → | 421 times |
| אִ֥ישׁ | ʾish | everyone of | H376 → | 1663 times |
| יְהוּדָ֖ה | yehudah | Judah | H3063 → | 819 times |
| וְיֹשְׁבֵ֣י | veyoshevei | and [the] inhabitants of | H3427 → | 1079 times |
| יְרוּשָׁלִָ֑ם | yerushalim | Jerusalem | H3389 → | 643 times |
| וְיָשְׁבָ֥ה | veyashevah | and it will remain | H3427 → | 1079 times |
| הָֽעִיר־ | hair- | the city | H5892 → | 1090 times |
| הַזֹּ֖את | hazot | <the> this | H2063 → | 603 times |
| לְעוֹלָֽם׃ | leolam | for ever | H5769 → | 438 times |
וּבָ֣אוּand they will come
uvauH935 →2568 times
בְשַׁעֲרֵ֣יin [the] gates of
veshaareiH8179 →374 times
הָעִ֣ירthe city
hairH5892 →1090 times
הַזֹּ֡את<the> this
hazotH2063 →603 times
מְלָכִ֣ים׀kings
melakhimH4428 →2525 times
וְשָׂרִ֡יםand princes
vesarimH8269 →421 times
יֹשְׁבִים֩[who] sit
yoshevimH3427 →1079 times
עַל־on
ʾal-H5921 →5755 times
כִּסֵּ֨א[the] throne of
kise'H3678 →135 times
דָוִ֜דDavid
davidH1732 →999 times
רֹכְבִ֣ים׀[who] ride
rokhevimH7392 →78 times
בָּרֶ֣כֶבin <the> chariot[s]
barekhevH7393 →119 times
וּבַסּוּסִ֗יםand on <the> horses
uvasusimH5483 →140 times
הֵ֚מָּהthey
hemahH1992 →553 times
וְשָׂ֣רֵיהֶ֔םand officials their
vesareihemH8269 →421 times
אִ֥ישׁeveryone of
ʾishH376 →1663 times
יְהוּדָ֖הJudah
yehudahH3063 →819 times
וְיֹשְׁבֵ֣יand [the] inhabitants of
veyosheveiH3427 →1079 times
יְרוּשָׁלִָ֑םJerusalem
yerushalimH3389 →643 times
וְיָשְׁבָ֥הand it will remain
veyashevahH3427 →1079 times
הָֽעִיר־the city
hair-H5892 →1090 times
הַזֹּ֖את<the> this
hazotH2063 →603 times
לְעוֹלָֽם׃for ever
leolamH5769 →438 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Isaiah 9:7Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness…
it leads to
- Luke 1:32–33
He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David,
Reached by 2 separate paths from here.
- Daniel 2:44
In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms…
- Daniel 7:14
And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is…
- Psalms 45:4–6
In your splendor ride forth in victory on behalf of truth and humility and justice; may your right hand show your awesome deeds.
- 2 Samuel 7:16
Your house and kingdom will endure forever before Me, and your throne will be established forever.”
- Luke 1:32–33
Through
Hebrews 12:22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels
it leads to
- Philippians 3:20
But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ,
- Galatians 4:26
But the Jerusalem above is free, and she is our mother.
- Psalms 48:2
Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King.
- Philippians 3:20
Where this verse is studied
About Jeremiah
Who and where
3 names in this verse with a page on the site.
- PersonPatriarchsJudahJacob's fourth son who pledges himself for Benjamin; the tribe that carries the scepter to Shiloh (49:10) and the line to Christ (…
- PersonUnited MonarchyDavidSecond king of united Israel, shepherd-turned-monarch, ancestor of the Messiah, and traditional author of many Psalms.
- PlaceJerusalemJerusalemThe city David took from the Jebusites and made his capital, where Solomon built the temple, where Christ was crucified and rose,…
This page draws on Adam Clarke, Commentary on the Bible; Jamieson Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Jeremiah; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.