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Jeremiah 22 is the twenty-second chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains prophecies attributed to the prophet Jeremiah , and is one of the Books of the Prophets .
The chapters 30 and 31 are mostly poetical, except in verse 30:1–4, 8–9; 31:1, 23–24, 38–40, whereas chapters 32 and 33 are generally prose, and the collection of these four chapters is known as "the Book of Consolation" due to its content of "hopes for the future" in contrast to the words of judgement in previous chapters.
Jeremiah (22:28–30) cursed Jeconiah that none of his descendants would ever sit on the throne of Israel: This is what the L ORD says: 'Record this man as if childless, a man who will not prosper in his lifetime, for none of his offspring will prosper, none will sit on the throne of David or rule anymore in Judah. —
Jeremiah 13:1–11: The wearing, burial, and retrieval of a linen waistband. [36] Jeremiah 16:1–9: The shunning of the expected customs of marriage, mourning, and general celebration. [37] Jeremiah 19:1–13: the acquisition of a clay jug and the breaking of the jug in front of the religious leaders of Jerusalem. [38]
Rembrandt van Rijn, Jeremiah Lamenting the Destruction of Jerusalem (c. 1630) Jeremiah's prophecies prompted plots against him. [35] Unhappy with Jeremiah's message, possibly from concern that it would shut down the Anathoth sanctuary, his priestly kin and the men of Anathoth plotted to kill him. However, the Lord revealed the conspiracy to ...
In Jeremiah 22:30, God states that neither Jehoiachin (also called Jeconiah) or his offspring will prosper, for none of his offspring will sit on throne of David and rule over Judah. Jehoiachin's offspring did not sit on the throne of David or rule over Judah. 2 Kings 25:27 records that Jehoiachin was a prisoner for thirty seven years.
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Rose interprets this passage by comparing it to the passage in Jeremiah 22:24, in through which he concludes that the King is a signet ring on God's hand. [21] John Kessler interprets the idea of the nature of the Signet ring as such that "the real true figure of speech at issue is a personification of which the simile or metaphor is only a part.