When Jehoiakim the king, with all his mighty men and all the princes heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt.
Parallel Translations
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When Jehoiakim the king, with all his mighty men and all the princes heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt.
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And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;
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and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;
Cross-references (11)
Passages linked to Jeremiah 26:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 10:23 But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of Israel until the Son of Man has come.
- 2 Chronicles 16:10 Then Asa was angry with the seer, and put him in the prison; for he was in a rage with him because of this thing. Asa oppressed some of the people at the same time.
- Jeremiah 36:26 The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe and Jeremiah the prophet; but Yahweh hid them.
- Matthew 14:5 When he would have put him to death, he feared the multitude, because they counted him as a prophet.
- 1 Kings 19:1-3 Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, “So let the gods do to me, and more also, if I don’t make your life as the life of one of them by tomorrow about this time!” When he saw that, he arose, and ran for his life, and came to Beersheba, which belongs to Judah, and left his servant there.
- Psalms 119:109 My soul is continually in my hand, yet I won’t forget your law.
- Proverbs 29:25 The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe.
- Matthew 10:28 Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.
- Matthew 10:39 He who seeks his life will lose it; and he who loses his life for my sake will find it.
- Matthew 16:25-26 For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
- Mark 6:19 Herodias set herself against him, and desired to kill him, but she couldn’t,
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain It then follows, And when, Jehoiakim the king, and…
It then follows, And when, Jehoiakim the king, and all his mighty men and the princes, heard his words, etc. This verse seems to favor the opinion of those who conclude that godly men were the speakers; for they spoke dishonorably of the king and his counsellors; the king heard and his mighty men, (powerful men, literally,) and also all the princes; and the king sought to slay him These words, however, may also be ascribed to the ungodly and the wicked, for they wished to terrify the common people by first mentioning the king and then the mighty men and the princes. And to seek to kill him, might also have been excused, even that the king could not bear such a reproach without revenging it; for he saw that the Prophet had taken such a liberty as not, to spare the holy city nor the Temple: The king then heard, and his mighty men and princes; and then, the king sought to slay him
But when Uriah heard it, he feared and fled This passage teaches us that even the faithful servants of God, who strive honestly to fulfill their office, are yet not always so courageous as boldly to despise all dangers; for it is said that the Prophet feared; but he was not on this account condemned. This fear was not indeed blameless; but his fear was such, that he yet continued in his vocation. He might indeed have pleased the king, but he dreaded such perfidy more than death. He, therefore, so feared, that he turned not aside from the right course, nor denied the truth., nor admitted anything unworthy of his dignity or of the character he sustained. His fear then, though wrong, did not yet so possess the Prophet, but that he was ever faithful to God in his vocation. It then follows, that he went into Egypt We hence conclude, that the king’s wrath and cruelty were so great, that the holy man could not find a corner to hide himself in through the whole land of Judea, nor even in other regions around. He was therefore forced to seek a hiding place in Egypt.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jer 26:21 And when Jehoiakim the king, with all…
Jer 26:21 And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;
Ver. 21. And when Jehoiakim.] This tiger laid hold with his teeth on all the excellent spirits of the times. See Jer 36:26.
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He was afraid, and fled.] Not out of timorousness, but prudence. Tertullian was too rigid in condemning all kinds of flight in times of persecution. God hath not made his people as standing buttmarks to be shot at, &c. See Mat 10:23.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain When Jehoiakim, our present king, and all his great…
When Jehoiakim, our present king, and all his great men, heard of it, (probably by the information of others,) they judged it a capital crime, and used means to apprehend him, in order to the putting him to death, upon which the prophet being advertised of it, and fearing the issue, fled into Egypt.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And when Jehoiakim the king, with all his mighty…
And when Jehoiakim the king, with all his mighty men,.... Either his courtiers, or his soldiers, or both:
and all the princes, heard his words; the words of the Prophet Urijah; not with their own ears very probably, but from the report of others:
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the king sought to put him to death; as being a messenger of bad tidings, tending to dispirit his subjects, and allay the joy of his own mind upon his advancement to the throne:
but when Urijah heard it, he was afraid, and fled, and went into Egypt; which some understand as a piece of prudence in him; but rather it was the effect of pusillanimity and cowardice: it seems to show want of faith and confidence in the Lord; and the fear of man, which brings a snare; and besides, it was no piece of prudence to go to Egypt, whatever it was to flee; since there was such an alliance between the kings of Egypt and Judah; and the latter, though dependent on the former, yet the king of Egypt would easily gratify him in delivering up a subject of his, and a person of such a character.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain His mighty men - The commanders of his army;…
His mighty men - The commanders of his army; the princes are the civil officers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. with all his mighty men] The LXX omit,…
21. with all his mighty men] The LXX omit, and the expression is not found elsewhere in the Book.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) And when Jehoiakim the king . . .—The…
(21) And when Jehoiakim the king . . .—The fact that the princes of Judah, who defended Jeremiah, were against Urijah, suggests the inference either that his words were more vehemently denunciatory, or that he was less fortunate in finding a personal friend and protector like Ahikam. The flight into Egypt presents a parallel to that of Jeroboam 1Ki_11:40), Hadad (1Ki_11:18), and Joseph and Mary (Mat_2:13-15). Egypt was at all times the natural asylum for political refugees from Judæa. The presence of the deposed Jehoahaz and of other Jews in Egypt may possibly have been an attraction (2Ch_36:4; Jer_24:8; Jer_44:1).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain His mighty men. The "mighty men" (gibborim) are not…
His mighty men. The "mighty men" (gibborim) are not mentioned again in Jeremiah, and the Septuagint omits the word. But it is clear from Isa_3:2 that the "mighty men" were recognized as an important part of the community. From 1Ch_10:10 it appears that the term indicates a position of high command in the army, which is in accordance with the notice in 2Ki_24:16. Went into Egypt. Egypt was the natural refuge for a native of Palestine, (comp. 1Ki_11:17, 40 Mat_2:14) just as Palestine was for a native of Egypt. The latter, however, proved to be not a safe asylum for Urijah, as Pharaoh was the liege lord of Jehoiakim, (2Ki_23:34) and the extradition of Urijah as a criminal naturally followed.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.