Jeremiah 52:33

Hebrew (Westminster Leningrad Codex)

English Translation

and changed his prison garments. [Jehoiachin] ate bread before him continually all the days of his life:

World English Bible · Public Domain

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כִלְא֑וֹ

keleʼ

H3608

“confinement · his”

Noun, Common, Masculine, Singular, Construct + Suffix, Personal, 3rd Person, Masculine, Singular

Appears 10× in the Hebrew Bible
First appears at 1 Kings 22:27

Full BDB Definition

Origin: from H3607

TWOT: 980a

imprisonment, confinement, restraint

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

11: words
11: distinct lemmas
Prophets: section

Notable vocabulary

The rarest word here is כִלְא֑וֹ confinement H3608 — appearing just 10 times in the whole Hebrew Bible.

Shared distinctive vocabulary

כִלְא֑וֹ confinement H3608 occurs in 10 verses of the Hebrew Bible. Also found in:

Grammatical profile

2 verbs
8 nouns
1 particle

Verb forms

וְשִׁנָּ֕ה Piel · Sequential Perfect
וְאָכַ֨ל Qal · Sequential Perfect

Hebrew & Septuagint length

In the original languages it is 11 Hebrew tokens and 20 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

Topical passages linked to Jeremiah 52:33 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

2 Samuel 9:7 David said to him, "Don't be afraid of him; for I will surely show you kindness for Jonathan your father's sake, and will restore you all the land of Saul your father; and you shall eat bread at my table continually."
Genesis 41:14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in to Pharaoh.
Genesis 41:42 Pharaoh took off his signet ring from his hand, and put it on Joseph's hand, and arrayed him in robes of fine linen, and put a gold chain about his neck,
2 Samuel 9:13 So Mephibosheth lived in Jerusalem; for he ate continually at the king's table. He was lame in both his feet.
1 Kings 2:7 But show kindness to the sons of Barzillai the Gileadite, and let them be of those who eat at your table; for so they came to me when I fled from Absalom your brother.
Psalms 30:11 You have turned my mourning into dancing for me. You have removed my sackcloth, and clothed me with gladness,
Isaiah 61:1–3 The Spirit of the Lord Yahweh is on me; because Yahweh has anointed me to preach good news to the humble; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening [of the prison] to those who are bound;
Zechariah 3:4 He answered and spoke to those who stood before him, saying, "Take the filthy garments off of him." To him he said, "Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing."

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Jeremiah 52:33 Masoretic · Westminster Leningrad Codex

וְשִׁנָּ֕ה אֵ֖ת בִּגְדֵ֣י כִלְא֑וֹ וְאָכַ֨ל לֶ֧חֶם לְפָנָ֛יו תָּמִ֖יד כָּל יְמֵ֥י חַיָּֽו

and changed his prison garments. [Jehoiachin] ate bread before him continually all the days of his life:

World English Bible · Public Domain

Greek LXX Structure differs

In the Septuagint, Jeremiah is about an eighth shorter than the Hebrew and arranges its material differently — the Oracles Against the Nations (Hebrew chapters 46–51) appear in the middle of the Greek book, after 25:13. Because the chapter and verse boundaries do not line up, a verse-for-verse comparison with the Hebrew is not shown.

A verse-for-verse comparison isn’t shown here because the chapters and verses don’t line up. Switch to the LXX edition with the MT / LXX toggle above to read the Greek directly.

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from a public-domain English Septuagint. How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Jonathan Prophets (Joshua–Malachi)

וְשַׁנִי יַת לְבוּשֵׁי אִסוּרֵיהּ וְאָכִיל לַחֲמָא קָדָמוֹהִי תְּדִירָא כָּל יוֹמָא חַיוֹהִי:

(no public-domain English translation for this verse)

Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.

Commentary

Notes on Jeremiah 52:33 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Joseph Benson's Commentary

Jer 52:33-34. And changed his prison garments — This has been considered by some an act of generosity in Evil-merodach, giving the captive king new garments, more suitable to his royal dignity than those he wore in prison. But Blaney thinks “it was rather the act of Jehoiachin himself, who, out of respect to the king of Babylon’s presence, and to mark his just sense of the favour shown him, no longer neglected his person and dress, as when a prisoner, and in affliction: but put on new apparel more adapted to the change in his circumstances. So Joseph, when he was sent for out of prison to appear before Pharaoh, first shaved himself, and changed his raiment, Gen 41:14. David did the same after he had ceased mourning for his child, before he went into the house of God, 2Sa 12:20. Mr. Harmer, (chap. 6. obs. 44, 45,) observes, both that to change the garments often is in the East a mark of respect in visiting; and also that the putting on of new clothes is thought by those people to be very requisite, and indeed almost necessary, for the due solemnization of a time of rejoicing.” And there was a continual diet given him of the king — As it appears from the preceding verse that Jehoiachin himself sat at the king of Babylon’s own table, this seems to have been an allowance for the maintenance of his attendants and family.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Geneva Bible (1599)

Geneva Bible translators

And gave him princely apparel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jamieson, Fausset & Brown

Robert Jamieson, A. R. Fausset & David Brown

changed . . . garments--gave him garments suitable to a king.

did . . . eat bread before him-- (Sa2 9:13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Adam Clarke's Commentary

Verse 33. And changed his prison garments] That is, Jehoiachin changed his own garments, that he might be suited in that respect to the state of his elevation. Kings also, in token of favour, gave caftans or robes to those whom they wish to honour.

And he did continually eat bread before him] Was a constant guest at the king's table.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

33. changed his prison garments] Cp. Gen_41:14; Luk_15:22.

did eat bread before him continually] was admitted to the king’s own table. Cp. 2Sa_9:7; 2Sa_19:33. So this privilege was accorded to Democêdês the Greek physician after his cure of Darius (Herod. III. 132).

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.

John Gill's Exposition

And for his diet, there was a continual diet given him of the king of Babylon,.... This seems to design not food only, and for himself, which he had daily at the king's table, but all necessary provisions for himself, family, and servants:

every day a portion, until the day of his death, all the days of his life; that is, of Jeconiah's; how long he lived after this is not known; he was now fifty five years of age, and cannot be thought to have lived a great while after, having been imprisoned so many years; and it is certain he did not live to the return from the captivity. Of the death of Zedekiah we have no account, only that he died in prison. The Jews say (x) he died at this very time, when Jeconiah was advanced. The account here given of Jeconiah has led some to conclude that this chapter was not written by Jeremiah; since it cannot be well thought he should live so long as to the death of this prince; and, besides, had given an account of the destruction of Jerusalem in the thirty ninth chapter, which he would hardly repeat: though that he might do, partly for the sake of new circumstances here added; and partly as an introduction to the book of the Lamentations, which follows.

(x) Seder Olam Rabba, c. 28. p. 81.

Next: Lamentations Introduction

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Jeremiah, in the Prophets, opens this verse with 11 words (11 distinct Hebrew lemmas). Its most distinctive word is keleʼ (“confinement”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word keleʼ carries the sense “confinement.” How does it shape the verse?
1 Kings 22:27 shares the word «confinement» with this verse. How do the two illuminate each other?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
The verb «וְשִׁנָּ֕ה» is Piel Sequential Perfect. How does its form color the action?
Reading how Joseph Benson's Commentary and Geneva Bible (1599) read this verse, where do the two commentators agree and where do they part?

Things to notice

This verse counts 11 Hebrew ↔ 20 Greek words.
These translations choose different wording for 20 words in this verse.
11 distinct Hebrew lemmas span 11 words in this verse.