(a) This prophecy was said in response to the false prophets who were predicting the speedy return of the holy vessels that Nevuchadnetzar had taken to Bavel when he exiled Yechonyah. Not only would those vessels not return, but the vessels that Nevuchadnetzar had not yet sent into exile would be taken to Bavel as well, at the time of Galus Tzidkiyahu, which would occur a few years later. In Bavel they would remain until such time as HaSh-m would remember them and redeem them from Galus (in the days of Koresh, King of Persia).

(b) The verse relates the specific case of Chananyah ben Ezur, a false prophet, who predicted in HaSh-m's name (in the presence of the Kohanim and all the people who were standing in the Beis ha'Mikdash) that in two years' time, the exile people that had been sent to Bavel together with Yechonyah ha'Melech and the holy vessels that Nevuchadnetzar had taken into exile at the same time were destined to return. Yirmeyahu ha'Navi replied fervently, "Amen! So may it be the will of HaSh-m!"

(c) Yirmeyahu explained that a negative prophecy can be changed, should the people do Teshuvah. Consequently, in the event that Chananyah's prophecy came true, this would in no way interfere with the reputation of Yirmeyahu as a true prophet. A positive prophecy (such as that of Chananyah), on the other hand, cannot be reversed. That being the case, if his prophecy would fail to materialize, he would be proven to be a Navi Sheker, a false prophet.

(d) After Chananyah attempted to substantiate his false predictions, HaSh-m instructed Yirmeyahu to inform him that he would die that year. He died on Erev Rosh Hashanah of that year, and in a final attempt to prove Yirmeyahu wrong, he instructed his sons to hide his death until after Rosh Hashanah, and to make it appear as though he had not died that same year as Yirmeyahu said he would.

(e) Unfortunately, it was Yirmuyahu ha'Navi's prophecy, and not that of Chananyah, that materialized.

(a) An act which is done for a certain purpose (which will be accomplished without transgressing a Melachah), but which may result in a Melachah being inadvertently performed, is called a Davar she'Eino Miskavein. Rebbi Yehudah prohibits performing such an action, since it may result in a Melachah. Rebbi Shimon disagrees, claiming that even though a Melachah may result from this action, since the Melachah will come about without intent, the action is permitted.

(b) Rebbi Shimon and Rebbi Yehudah disagree only if it is not clear that a Melachah will be done. If it is inevitable for a Melachah to be done, the act is prohibited even according to Rebbi Shimon - even though the person doing the Melachah is not the least bit interested in the result that violated the Melachah. Such a situation, in which a Melachah will inevitably be accomplished, is referred to as "Pesik Reishei v'Lo Yamus."