Jeremiah 26:24

Jeremiah 26:24 in Multiple Translations

Berean Standard Bible BSB

Nevertheless, Ahikam son of Shaphan supported Jeremiah, so he was not handed over to the people to be put to death.

King James Version KJV

Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

American Standard Version ASV

But the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

Bible in Basic English BBE

But Ahikam, the son of Shaphan, gave Jeremiah his help, so that he was not given into the hands of the people to be put to death.

Free Bible Version FBV

However, Ahikam, son of Shaphan, took Jeremiah's side so he was not handed over to the people to be killed.

Geneva Bible 1599 GNV

But the hande of Ahikam the sonne of Shaphan was with Ieremiah that they shoulde not giue him into the hande of the people to put him to death.

Young's Literal Translation YLT

Only, the hand of Ahikam son of Shaphan hath been with Jeremiah so as not to give him up into the hand of the people to put him to death.

World English Bible WEB

But the hand of Ahikam the son of Shaphan was with Jeremiah, so that they didn’t give him into the hand of the people to put him to death.

Noah Webster Bible WBS

Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

Douay-Rheims 1899 DRV

So the hand of Ahicam the son of Saphan was with Jeremias, that he should not be delivered into the hands of the people, to put him to death.

Translation for Translators T4T

However, Ahikam the son of Shaphan defended me, and persuaded the officials not to allow [MTY] the mob to murder me.

Study Highlights

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Berean Amplified Bible — Jeremiah 26:24

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Jeremiah 26:24 Interlinear (Deep Study)

BIB

HEB אַ֗ךְ יַ֚ד אֲחִיקָ֣ם בֶּן שָׁפָ֔ן הָיְתָ֖ה אֶֽת יִרְמְיָ֑הוּ לְ/בִלְתִּ֛י תֵּת אֹת֥/וֹ בְ/יַד הָ/עָ֖ם לַ/הֲמִיתֽ/וֹ

אַ֗ךְ ʼak H389 surely DirObjM

יַ֚ד yâd H3027 hand N-cs

אֲחִיקָ֣ם ʼĂchîyqâm H296 Ahikam N-proper

בֶּן bên H1121 son N-ms

שָׁפָ֔ן shâphân H8227 rock badger N-proper

הָיְתָ֖ה hâyâh H1961 to be V-Qal-Perf-3fs

אֶֽת ʼêth H854 with Prep

יִרְמְיָ֑הוּ Yirmᵉyâh H3414 Jeremiah N-proper

לְ/בִלְתִּ֛י biltîy H1115 lest Prep | Conj

תֵּת nâthan H5414 to give V-Qal-Inf-a

אֹת֥/וֹ ʼêth H853 Obj. DirObjM | Suff

בְ/יַד yâd H3027 hand Prep | N-cs

הָ/עָ֖ם ʻam H5971 Amaw Art | N-ms

לַ/הֲמִיתֽ/וֹ mûwth H4191 to die Prep | V-Hiphil-Inf-a | Suff

Hebrew Word Study

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Hebrew Word Reference — Jeremiah 26:24

אַ֗ךְ ʼak H389 "surely" DirObjM

This Hebrew word is used to emphasize something, like saying 'surely' or 'certainly'. It can also be used to limit or restrict something, like saying 'only' or 'but'.

Definition: 1) indeed, surely (emphatic) 2) howbeit, only, but, yet (restrictive)

Usage: Occurs in 157 OT verses. KJV: also, in any wise, at least, but, certainly, even, howbeit, nevertheless, notwithstanding, only, save, surely, of a surety, truly, verily, [phrase] wherefore, yet (but). See also: Genesis 7:23; 2 Kings 23:35; Psalms 23:6.

יַ֚ד yâd H3027 "hand" N-cs

In the Bible, 'yad' refers to an open hand, symbolizing power or direction. It can also mean strength or a part of something, like a side or a share. The word is used in many contexts, including anatomy and everyday life.

Definition: : hand/arm[anatomy] 1) hand 1a) hand (of man) 1b) strength, power (fig.) 1c) side (of land), part, portion (metaph.) (fig.) 1d) (various special, technical senses) 1d1) sign, monument 1d2) part, fractional part, share 1d3) time, repetition 1d4) axle-trees, axle 1d5) stays, support (for laver) 1d6) tenons (in tabernacle) 1d7) a phallus, a hand (meaning unsure) 1d8) wrists

Usage: Occurs in 1446 OT verses. KJV: ([phrase] be) able, [idiom] about, [phrase] armholes, at, axletree, because of, beside, border, [idiom] bounty, [phrase] broad, (broken-) handed, [idiom] by, charge, coast, [phrase] consecrate, [phrase] creditor, custody, debt, dominion, [idiom] enough, [phrase] fellowship, force, [idiom] from, hand(-staves, -y work), [idiom] he, himself, [idiom] in, labour, [phrase] large, ledge, (left-) handed, means, [idiom] mine, ministry, near, [idiom] of, [idiom] order, ordinance, [idiom] our, parts, pain, power, [idiom] presumptuously, service, side, sore, state, stay, draw with strength, stroke, [phrase] swear, terror, [idiom] thee, [idiom] by them, [idiom] themselves, [idiom] thine own, [idiom] thou, through, [idiom] throwing, [phrase] thumb, times, [idiom] to, [idiom] under, [idiom] us, [idiom] wait on, (way-) side, where, [phrase] wide, [idiom] with (him, me, you), work, [phrase] yield, [idiom] yourselves. See also: Genesis 3:22; Exodus 7:19; Leviticus 14:22.

אֲחִיקָ֣ם ʼĂchîyqâm H296 "Ahikam" N-proper

Ahikam was an Israelite who lived during the Divided Monarchy, and his name means my brother has risen. He was a high-ranking officer and protected the prophet Jeremiah. Ahikam was also the father of Gedaliah.

Definition: A man living at the time of Divided Monarchy, first mentioned at 2Ki.22.12; son of: Shaphan (H8227B); brother of: Elasah (H0501J) and Gemariah (H1587H); father of: Gedaliah (H1436B) § Ahikam = "my brother has risen (arisen)" 1) son of Shaphan, an officer in Josiah's reign 2) protector of Jeremiah 3) father of Gedaliah

Usage: Occurs in 20 OT verses. KJV: Ahikam. See also: 2 Kings 22:12; Jeremiah 40:11; Jeremiah 26:24.

בֶּן bên H1121 "son" N-ms

In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.

Definition: : child/son

Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.

שָׁפָ֔ן shâphân H8227 "rock badger" N-proper

Shaphan refers to a type of rock rabbit, likely a hyrax, or a man who lived during the Exile and Return, including a secretary of king Josiah of Judah.

Definition: rock badger, coney, the hyrax

Usage: Occurs in 28 OT verses. KJV: coney. See also: Leviticus 11:5; Psalms 104:18; Proverbs 30:26.

הָיְתָ֖ה hâyâh H1961 "to be" V-Qal-Perf-3fs

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone

Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.

אֶֽת ʼêth H854 "with" Prep

This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.

Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)

Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.

יִרְמְיָ֑הוּ Yirmᵉyâh H3414 "Jeremiah" N-proper

Jeremiah means whom Jehovah has appointed, a major prophet and author of the book of Jeremiah. He was the son of Hilkiah and a priest from Anathoth.

Definition: A man living at the time of Divided Monarchy, only mentioned at Jer.35.3; son of: Habazziniah (H2262); father of: Jaazaniah (H2970) § Jeremiah = "whom Jehovah has appointed" 1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name 2) a man of Libnah and father of Hamutal the wife of king Josiah 3) a Gadite who joined David at Ziklag 4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh 5) a Gadite and warrior of David 6) a warrior of David 7) a priest who joined Nehemiah in the covenant ceremony 8) a priest also in the time of Nehemiah; maybe same as 7 9) father of Jaazaniah the Rechabites

Usage: Occurs in 133 OT verses. KJV: Jeremiah. See also: 2 Kings 23:31; Jeremiah 36:4; Jeremiah 1:1.

לְ/בִלְתִּ֛י biltîy H1115 "lest" Prep | Conj

This Hebrew word means not or except, and is often used with a prepositional prefix. It appears in various forms, such as not, except, or unless, and is used in many biblical passages.

Definition: subst 1) not, except adv 2) not 3) except (after preceding negation) conj 4) except (after an implied or expressed negation) with prep 5) so as not, in order not 6) an account of not, because...not 7) until not

Usage: Occurs in 107 OT verses. KJV: because un(satiable), beside, but, [phrase] continual, except, from, lest, neither, no more, none, not, nothing, save, that no, without. See also: Genesis 3:11; 2 Kings 12:9; Isaiah 10:4.

תֵּת nâthan H5414 "to give" V-Qal-Inf-a

This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.

Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon

Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.

אֹת֥/וֹ ʼêth H853 "Obj." DirObjM | Suff

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

בְ/יַד yâd H3027 "hand" Prep | N-cs

הָ/עָ֖ם ʻam H5971 "Amaw" Art | N-ms

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

לַ/הֲמִיתֽ/וֹ mûwth H4191 "to die" Prep | V-Hiphil-Inf-a | Suff

In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.

Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely

Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.

Study Notes — Jeremiah 26:24

Show Verse Quote Highlights

Context
Cross References
Jeremiah 26:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Jeremiah 26:24
Jamieson-Fausset-Brown on Jeremiah 26:24
Matthew Poole's Commentary on Jeremiah 26:24
Trapp's Commentary on Jeremiah 26:24
Ellicott's Commentary on Jeremiah 26:24
Adam Clarke's Commentary on Jeremiah 26:24
Cambridge Bible on Jeremiah 26:24
Barnes' Notes on Jeremiah 26:24
Whedon's Commentary on Jeremiah 26:24
Sermons on Jeremiah 26:24

Context — The Prophet Uriah

22Then King Jehoiakim sent men to Egypt: Elnathan son of Achbor along with some other men. 23They brought Uriah out of Egypt and took him to King Jehoiakim, who had him put to the sword and his body thrown into the burial place of the common people.

24Nevertheless, Ahikam son of Shaphan supported Jeremiah, so he was not handed over to the people to be put to death.

Cross References

	Reference	Text (BSB)
1	Jeremiah 40:5–7	But before Jeremiah turned to go, Nebuzaradan added, “Return to Gedaliah son of Ahikam, the son of Shaphan, whom the king of Babylon has appointed over the cities of Judah, and stay with him among the people, or go anywhere else that seems right.” Then the captain of the guard gave him a ration and a gift and released him. So Jeremiah went to Gedaliah son of Ahikam at Mizpah and stayed with him among the people who were left in the land. When all the commanders and men of the armies in the field heard that the king of Babylon had appointed Gedaliah son of Ahikam over the land and that he had put him in charge of the men, women, and children who were the poorest of the land and had not been exiled to Babylon,
2	Jeremiah 39:14	had Jeremiah brought from the courtyard of the guard, and they turned him over to Gedaliah son of Ahikam, the son of Shaphan, to take him home. So Jeremiah remained among his own people.
3	Jeremiah 1:18–19	Now behold, this day I have made you like a fortified city, an iron pillar, and bronze walls against the whole land—against the kings of Judah, its officials, its priests, and the people of the land. They will fight against you but will never overcome you, since I am with you to deliver you,” declares the LORD.
4	1 Kings 18:4	for when Jezebel had slaughtered the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty men per cave, providing them with food and water.)
5	2 Kings 22:12–14	and commanded Hilkiah the priest, Ahikam son of Shaphan, Achbor son of Micaiah, Shaphan the scribe, and Asaiah the servant of the king: “Go and inquire of the LORD for me, for the people, and for all Judah concerning the words in this book that has been found. For great is the wrath of the LORD that burns against us because our fathers have not obeyed the words of this book by doing all that is written about us.” So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went and spoke to Huldah the prophetess, the wife of Shallum son of Tikvah, the son of Harhas, the keeper of the wardrobe. She lived in Jerusalem, in the Second District.
6	Jeremiah 15:15–21	You understand, O LORD; remember me and attend to me. Avenge me against my persecutors. In Your patience, do not take me away. Know that I endure reproach for Your honor. Your words were found, and I ate them. Your words became my joy and my heart’s delight. For I bear Your name, O LORD God of Hosts. I never sat with the band of revelers, nor did I celebrate with them. Because Your hand was on me, I sat alone, for You have filled me with indignation. Why is my pain unending, and my wound incurable, refusing to be healed? You have indeed become like a mirage to me— water that is not there. Therefore this is what the LORD says: “If you return, I will restore you; you will stand in My presence. And if you speak words that are noble instead of worthless, you will be My spokesman. It is they who must turn to you, but you must not turn to them. Then I will make you a wall to this people, a fortified wall of bronze; they will fight against you but will not overcome you, for I am with you to save and deliver you, declares the LORD. I will deliver you from the hand of the wicked and redeem you from the grasp of the ruthless.”
7	Revelation 12:16	But the earth helped the woman and opened its mouth to swallow up the river that had poured from the dragon’s mouth.
8	Acts 23:20–35	He answered, “The Jews have agreed to ask you to bring Paul to the Sanhedrin tomorrow on the pretext of acquiring more information about him. Do not let them persuade you, because more than forty men are waiting to ambush him. They have bound themselves with an oath not to eat or drink until they have killed him; they are ready now, awaiting your consent.” So the commander dismissed the young man and instructed him, “Do not tell anyone that you have reported this to me.” Then he called two of his centurions and said, “Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea in the third hour of the night. Provide mounts for Paul to take him safely to Governor Felix.” And he wrote the following letter: Claudius Lysias, To His Excellency, Governor Felix: Greetings. This man was seized by the Jews, and they were about to kill him when I came with my troops to rescue him. For I had learned that he is a Roman citizen, and since I wanted to understand their charges against him, I brought him down to their Sanhedrin. I found that the accusation involved questions about their own law, but there was no charge worthy of death or imprisonment. When I was informed that there was a plot against the man, I sent him to you at once. I also instructed his accusers to present their case against him before you. So the soldiers followed their orders and brought Paul by night to Antipatris. The next day they returned to the barracks and let the horsemen go on with him. When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him. The governor read the letter and asked what province Paul was from. Learning that he was from Cilicia, he said, “I will hear your case when your accusers arrive.” Then he ordered that Paul be kept under guard in Herod’s Praetorium.
9	2 Chronicles 34:20	and commanded Hilkiah, Ahikam son of Shaphan, Abdon son of Micah, Shaphan the scribe, and Asaiah the servant of the king:
10	Acts 27:43	But the centurion, wanting to spare Paul’s life, thwarted their plan. He commanded those who could swim to jump overboard first and get to land.

Jeremiah 26:24 Summary

Jeremiah 26:24 tells us that even when things seem really tough, God can still provide help and protection through the people around us, just like He did for Jeremiah through Ahikam. This reminds us of God's promise to be with us and care for us, as seen in Isaiah 43:2-3 and Psalm 23:4. We can trust that God is always working, even when we don't see it, and that He will use people like Ahikam to support and care for us. This verse also encourages us to be like Ahikam, standing up for those who are doing God's work and being a source of strength and encouragement for them, just as the Bible teaches us to love and support one another in Galatians 6:2 and Hebrews 10:24-25.

Frequently Asked Questions

Why was Jeremiah not put to death like Uriah in Jeremiah 26:23?

Jeremiah was not put to death because Ahikam son of Shaphan supported him, as seen in Jeremiah 26:24, whereas Uriah did not have such influential support, and thus was slain by King Jehoiakim as stated in Jeremiah 26:23.

Who was Ahikam son of Shaphan and why was he important?

Ahikam son of Shaphan was a high-ranking official in the court of King Josiah, as mentioned in 2 Kings 22:12 and 2 Kings 22:14, and his support for Jeremiah in Jeremiah 26:24 shows his influence and faithfulness to God's prophets, similar to his father's faithfulness in 2 Kings 22:3-7.

What can we learn from the contrast between Uriah's and Jeremiah's experiences?

The contrast between Uriah and Jeremiah's experiences teaches us about the importance of having godly allies and supporters, as seen in Jeremiah 26:24, and the sovereignty of God in protecting His people, as promised in Psalm 121:7-8 and Isaiah 54:17.

How does Ahikam's support of Jeremiah reflect God's providence?

Ahikam's support of Jeremiah demonstrates God's providence in protecting His servants, as seen in Jeremiah 26:24, and is reminiscent of God's promise to Esther in Esther 4:14 and His care for the apostles in Acts 5:19-20.

Reflection Questions

What are some ways I can support and encourage those who are standing up for God's truth in my life?
How can I trust in God's sovereignty and protection when faced with opposition or persecution, like Jeremiah did in Jeremiah 26:24?
In what ways can I be an Ahikam to someone who is facing challenges or dangers for their faith, and how can I demonstrate my support and care for them?
What can I learn from Jeremiah's experience about the importance of having faithful friends and allies who will stand with me in times of trouble?
How does Jeremiah 26:24 encourage me to trust in God's promise to protect and care for His people, as stated in Psalm 91:4 and Matthew 10:28-31?

Gill's Exposition on Jeremiah 26:24

Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah,.... Though this instance was urged as a precedent to go by, being lately done; or though the king's cruelty had been so lately

Jamieson-Fausset-Brown on Jeremiah 26:24

Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death. Ahikam - son of Shaphan the scribe, or royal secretary.

Matthew Poole's Commentary on Jeremiah 26:24

Though Jeremiah’ s enemies pleaded this instance of Urijah, which had this advantage of the other, because it was matter of fact done lately, and a case judged in this very king’ s reign; yet the hand, that is, the power and interest, of one Ahikam, who, as appears from , was one of Josiah’ s counsellors, and the father of Gedaliah, , who upon the taking of the city was made governor, , was with Jeremiah. So as, through the good providence of God, Jeremiah was not delivered into the hands of the people, some of whom were mutable, and malicious enough, ready to do any thing the priests put them upon. And the after-advancement of the son of this Ahikam to be governor of Judah may justly be interpreted a reward in this life, which God gave him for his kindness to his prophet.

Trapp's Commentary on Jeremiah 26:24

Jeremiah 26:24 Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.Ver. 24. Nevertheless the hand of Ahikam.] Who had been one of Josiah’ s counsellors. By this man’ s authority and help Jeremiah was delivered, and God rewarded him in his son Gedaliah, made governor of the land.

Ellicott's Commentary on Jeremiah 26:24

(24) Nevertheless the hand of Ahikam . . .—The family to whom the prophet’s protector belonged played a conspicuous part in the history of this period, and may be said to have furnished examples of three generations of Jewish patriotism. Shaphan, the father, was prominent as a scribe in the reformation of Josiah (cir. A.D. 624). He superintended the restoration of the Temple (2 Chronicles 34:8). To him Hilkiah the priest gave the book of the Law which had been found in the house of the Lord, and Shaphan took it to the king. He took his son Ahikam with him when he was sent to consult the prophetess Huldah (2 Kings 22:12; 2 Chronicles 34:20). Here the son meets us, true to the early lessons of his life, as the protector of the prophet, whose work rested so largely on the impression made by the Book of the Law thus discovered. A brother of Ahikam, Gemariah, appears in a like character in Jeremiah 36:12; Jeremiah 36:25. After the conquest of the land by Nebuchadnezzar, Jeremiah finds refuge with Gedaliah, the son of Ahikam (Jeremiah 40:6), who had been made, apparently through the prophet’s influence, satrap, or governor, of the lands under the Chaldæan king; and he, after a fruitless warning, falls a victim to the conspiracy of the princes of the royal house (Jeremiah 41:1-2). Here stress is laid on the fact of Ahikam’s protection, as showing how it was that Jeremiah escaped the fate which fell on Urijah.

Adam Clarke's Commentary on Jeremiah 26:24

Verse 24. The hand of Ahikam - was with Jeremiah] And it was probably by his influence that Jeremiah did not share the same fate with Urijah. The Ahikam mentioned here was probably the father of Gedaliah, who, after the capture of Jerusalem, was appointed governor of the country by Nebuchadnezzar, Jeremiah 40:5. Of the Prophet Urijah, whether he was true or false, we know nothing but what we learn from this place. That they should not give him into the hand of the people] Though acquitted in the supreme court, he was not out of danger; there was a popular prejudice against him, and it is likely that Ahikam was obliged to conceal him, that they might not put him to death. The genuine ministers of God have no favour to expect from those who are HIS enemies.

Cambridge Bible on Jeremiah 26:24

24. Ahikam the son of Shaphan] He was one of the five sent by Josiah (2 Kings 22:12) to consult Huldah. His son Gedaliah, as governor of the land (Jeremiah 39:14, Jeremiah 40:5), stood the prophet’s friend subsequently. It was in the chamber of another son of Shaphan, Gemariah, that Baruch read Jeremiah’s Roll in the ears of the people (Jeremiah 36:12). The exact connexion of this v. with the rest of the story is not clear. It may refer back to the outburst of popular indignation mentioned in Jeremiah 26:8, and so may mean that, in contrast to Uriah’s fate, Jeremiah was on this occasion saved by Ahikam.

Barnes' Notes on Jeremiah 26:24

Ahikam - See the marginal reference. His son Gemariah lent Jeremiah his room for the public reading of Jehoiakim’s scroll, and another son Gedaliah was made governor of the land by the Chaldaeans

Whedon's Commentary on Jeremiah 26:24

24. Hand of Ahikam — The implication of this verse would seem to be, that had not Jeremiah been especially protected by a man of influence and power he would have shared a similar fate with Urijah.

Sermons on Jeremiah 26:24

	Sermon	Description
	(Through the Bible) Jeremiah 26-27 by Chuck Smith	In this sermon, the speaker discusses the need for a large military budget to close the gap between Russia's power and that of the United States. He emphasizes the importance of tr
	Beheading in the Bible: Are You Ready to Lose Your Head for Jesus? by Jason Cooley	In this sermon, the preacher emphasizes the importance of making a daily decision to serve Christ and live for Him. He challenges the audience to abstain from evil and be separated
	God’s Measure of Success by David Wilkerson	David Wilkerson emphasizes that true success in God's eyes is found in being fulfilled through ministering to Him, rather than seeking earthly recognition or security. He reflects
	Female Ministry -or- Woman's Right to Preach the Gospel by Catherine Booth	Catherine Booth preaches about the importance of recognizing and embracing the gifts and calling of women in the ministry, challenging the traditional views that restrict women fro
	Desperation Revelation Resignation by Keith Daniel	In this sermon, the speaker shares anecdotes from his childhood, including a story about being chased by monkeys and baboons. He then transitions to discussing the impact of John W
	Kashrut and Famine by Jacob Prasch	In this sermon, the preacher begins by describing a vision where a tablecloth comes down from the sky containing various animals and a voice instructs Peter to kill and eat them. T
	God's Hornets by C.H. Spurgeon	C.H. Spurgeon emphasizes that God sends His own forces, likened to 'hornets', to prepare the way for His people, ensuring their victory over adversaries without direct confrontatio