Original Word: כְּלִיא
Part of Speech: Noun Masculine
Transliteration: kliy'
Pronunciation: keh-LEE
Phonetic Spelling: (kel-ee')
KJV: prison
Word Origin: [from H3607 (כָּלָא - shut)]

1. a prison

prison

Or kluwi {kel-oo'}; from kala' (compare kele'); a prison -- prison.

see HEBREW #NAME?

see HEBREW kala'

see HEBREW kele'

Word Origin
from kala
Definition
confinement, restraint, imprisonment
NASB Translation
prison* (2).

Occurrences and Narrative Setting

The noun appears twice, both in Jeremiah, where it designates the physical “house of confinement,” a state-run prison situated in or near the royal palace precincts. In Jeremiah 37:4 the prophet is still free because “they had not yet put him in prison”, while Jeremiah 52:31 records the Babylonian king Evil-merodach bringing Jehoiachin “out of prison.” The word therefore functions as a concrete marker of political power: those who control the prison hold sway over the prophet of God and over the Davidic heir.

Historical Background

Jeremiah ministered during Judah’s final decades (circa 626–586 BC). The prison in question likely stood within the inner court of the guard (compare Jeremiah 32:2; 37:21), overseen by military officials loyal to King Zedekiah. In Babylon, the “house of confinement” to which Jehoiachin was consigned probably formed part of the royal complex at Babylon, reserved for high-value captives. Both settings illustrate Near-Eastern practice: political prisoners were not placed in common criminal jails but in administrative guardhouses where their treatment depended on changing royal favor.

Theological Themes

• Divine sovereignty over confinement and release

Jeremiah’s temporary freedom (Jeremiah 37:4) and Jehoiachin’s eventual liberation (Jeremiah 52:31) highlight God’s rule over human detention. Though earthly rulers shut men in, ultimate authority to open or close doors belongs to the Lord (Isaiah 22:22; Revelation 3:7).

• Prophetic suffering and faithfulness

The looming prospect of imprisonment underscores Jeremiah’s costly obedience. His willingness to keep preaching despite the threat of confinement prefigures later servants of God—Joseph (Genesis 40), Daniel (Daniel 6), Peter (Acts 12), and Paul (Philippians 1:12–14)—all of whom bore witness from within literal cells.

• Hope for the Davidic line

Jehoiachin’s release after thirty-seven years, though paling beside full restoration, signals God’s ongoing commitment to David’s covenant. The gesture anticipates the ultimate liberation that comes through the greater Son of David, Jesus Christ (Luke 1:32–33).

Ministry Application

1. Perseverance under pressure

Modern believers may face cultural or legal constraints that feel like a “house of confinement.” Jeremiah’s calm fidelity encourages endurance, reminding the church that limits imposed by men cannot hinder the Word of God (2 Timothy 2:9).

2. Intercession for imprisoned believers

Jehoiachin’s experience urges prayerful advocacy for persecuted saints worldwide (Hebrews 13:3). God can move sovereign authorities to show favor in His time.

3. Proclamation of true freedom

Physical liberty, as granted to Jehoiachin, foreshadows the spiritual emancipation offered in the gospel (John 8:36). Presenting Christ as the One who frees captives remains central to evangelism and pastoral care.

Christological Resonance

Jesus Himself endured unlawful confinement (Matthew 26:57–68). His willingness to be bound climaxes in the cross, where He secures release for all who trust Him. Thus every biblical prison scene ultimately draws eyes to the Redeemer who “led captivity captive” (Ephesians 4:8).

Related Scripture for Further Study

Genesis 39:20; Psalm 142:7; Isaiah 42:6–7; Luke 4:18; Acts 5:18–20; Philippians 1:13; Hebrews 13:23.

הַכְּלֽוּא׃ הכלוא׃ hak·kə·lū hakkeLu hakkəlūInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts