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“Before I formed you in the womb, I knew you. Before you were born, I sanctified you. I have appointed you a prophet to the nations.”
Then I said, “Ah, Lord Yahweh! Behold, I don’t know how to speak; for I am a child.”
But Yahweh said to me, “Don’t say, ‘I am a child;’ for you must go to whomever I send you, and you must say whatever I command you.
Jeremiah 1:5-7 sits inside this longer paragraph.
“Before I formed you in the womb, I knew you. Before you were born, I sanctified you. I have appointed you a prophet to the nations.”
Then I said, “Ah, Lord Yahweh! Behold, I don’t know how to speak; for I am a child.”
But Yahweh said to me, “Don’t say, ‘I am a child;’ for you must go to whomever I send you, and you must say whatever I command you. Don’t be afraid because of them, for I am with you to rescue you,” says Yahweh.
“Before I formed you in the womb, I knew you. Before you were born, I sanctified you. I have appointed you a prophet to the nations.”
Then I said, “Ah, Lord Yahweh! Behold, I don’t know how to speak; for I am a child.”
But Yahweh said to me, “Don’t say, ‘I am a child;’ for you must go to whomever I send you, and you must say whatever I command you.
Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.
But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.
Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.
Then said I: 'Ah, Lord GOD! behold, I cannot speak; for I am a child.'
But the LORD said unto me: say not: I am a child; for to whomsoever I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak.
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John Calvin 1540 · Public Domain On vv5–7 Here Jeremiah explains more fully what he had already…
Here Jeremiah explains more fully what he had already mentioned that he had been called from above, for otherwise he would have presumptuously obtruded himself: for no one, as the Apostle says, takes this honor to himself; but the call of God alone raises up prophets and teachers to their dignity {see Hebrews 5:4}. Hence, that Jeremiah might secure attention, he declares that he had been called to the prophetic office, and that by the clear voice of God. For this purpose, he says, that this word was given him, Before I formed thee in the womb I knew thee He introduces God as the speaker, that what he declares might be more emphatical, that it might be of more weight and more forcible: for, if he had said simply in his own person, that he had been made a prophet by God’s voice, it would not have so much moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said.
I pass by here what might be more largely said on what is necessary in one’s call, so that he may be attended to by God’s people; for no one, by his own and private right, can claim this privilege of speaking, as I have already said, inasmuch as this is what belongs to God alone. But I have elsewhere spoken at large on the prophetic call; it is therefore enough now to point at such things as these as it were by the finger: and particular discussions must be sought elsewhere; for were I to dwell at large on every subject, my work would be endless. I will, therefore, according to my usual practice, give a brief exposition of this Prophet.
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Jeremiah then says, that he had been called by God, for this end, that he might on this account gain a hearing from the people. God declares that he knew Jeremiah before he formed him in the womb. This is not said specially of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office, as though he had said, “Before I formed thee in the womb, I destined thee for this work, even that thou mayest undertake the burden of a teacher among the people.” And the second part is a repetition, when he says, Before thou camest forth from the womb I sanctified thee Sanctification is the same as the knowledge of God: and thus we perceive that knowledge is not mere prescience, but that predestination, by which God chooses every single individual according to his own will, and at the same time appoints and also sanctifies him; for no one, as Paul declares, (2 Corinthians 2:16,) is according to his own nature fitted for the work. Since then this fitness is the gratuitous gift of God, it is nothing strange that God declares that he had sanctified Jeremiah, as though he had said, “I formed thee man in the womb, and at the same time appointed thee for this particular work; and as it was not in thy power to bring with thee a qualification for the prophetic office, I formed thee not only a man, but a prophet.” This is the import of the passage.
But they refine too much, who think that the Prophet was sanctified from the womb as John the Baptist was, for the words mean no such thing; but only that is testified of Jeremiah, which Paul also affirms respecting himself in the first chapter of the Epistle to the Galatians, that he was known by God before he was born. Jeremiah then was not actually sanctified in the womb, but set apart according to God’s predestination and hidden purpose; that is, God chose him then to be a Prophet. It may be asked, whether he was not chosen before the creation of the world? To this it may be readily answered, that he was indeed foreknown by God before the world was made; but Scripture accommodates itself to the measure of our capacities, when it speaks of the generation of any one: it is then the same as though God had said of Jeremiah, that he was formed man for this end that in due time he might come forth a Prophet.
And no doubt the following clause is added exegetically, A prophet for the nations I made thee His sanctification, then, as I have said, was not real, but intimated that he was appointed a Prophet before he was born.
It however seems strange that he was given a Prophet to the nations God designed him to be the minister of his Church; for he neither went to the Ninevites, as Jonah did, (Jonah 3:3,) nor traveled into other countries, but spent his labors only among the tribe of Judah; why then is it said that he was given as a Prophet to the nations? To this I answer, that though God appointed him especially for his Church, yet his teaching belonged to other nations, as we shall presently see, and very evidently, as we proceed; for he prophesied concerning the Babylonians, the Egyptians, and the Moabites; in short, he included all the nations who were nigh and known to the Jews. This was indeed as it were accidental: but though he was given as a Prophet especially to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, in order that the power and dignity of his teaching might appear more evident. It follows-
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv5–6 The scripture useth this manner of speech, to declare…
The scripture useth this manner of speech, to declare that God hath appointed his minsters to their offices before they were born, as Isa. 49:1; Gal. 1:15.
For Jeremiah did not only prophesy against the Jews, but also against the Egyptians, Babylonians, Moabites, and other nations.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–7 Jer 1:5 Before I formed thee in the belly…
Jer 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, [and] I ordained thee a prophet unto the nations.
Ver. 5. Before I formed thee in the belly I knew thee,] viz., With a knowledge not intuitive only, but also approbative. Verba notitiae apud Hebraeos secum trahunt affectum.
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I sanctified thee.] Infusing grace into thy heart - as afterwards also into the Baptist’s {Luk 1:15} - and setting thee apart in my secret purpose to this sacred office of a prophet, as afterwards also God did Paul to the apostleship. {Gal 1:15}
And I ordained thee a prophet.] Magna semper fecerunt qui Deo vocante docuerunt, saith Luther. They have always done great things, whom God hath called to teach his people; quod est contra eos qui Ecclesiam ruituram putant nisi et ipsi doceant, saith Oecolampadius. This text maketh against such as think that the Church must needs suffer, unless they (though uncalled) turn teachers.
Unto the nations,] i.e., First, To the Jews, qui fere in Gentiles evaserant, who were little better than Gentiles; so papagans are called pagans. {Rev 11:2} Secondly, To foreigners, of and to whom he prophesied. {Jer 44:30; Jer 46:1; Jer 47:1; Jer 48:1; Jer 49:1; Jer 50:1} Thirdly, To people of all times, who may and must be instructed by this book; which is such as was highly set by, and cited in the Old Testament by Daniel, Ezekiel, Nehemiah, Ezra, Obadiah (who taketh most of his prophecy out of him); as in the New by our Saviour, {Mat 21:5; Mat 21:9; Mat 21:13; Mat 21:16; Mat 21:33; Mat 21:42 Mar 11:9-10; Mar 11:17} Matthew the Evangelist, {Mat 2:6; Mat 2:18} Paul; {2Co 6:2; 2Co 6:16-18; 2Co 10:17 Heb 8:5; Heb 8:8-12; Heb 10:5-10; Heb 10:16-17; Heb 10:30; Heb 10:37-38} John the divine. {Rev 2:6-8; Rev 15:3-4}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–7 Before I formed thee in the belly, i.e. womb,…
Before I formed thee in the belly, i.e. womb, Isa 46:3. Having spoken before of the time of his call, Jer 1:4, he now speaks of the manner of it.
I knew thee, i.e. approved and appointed thee, as a fit minister for this work. Words of knowledge among the Hebrews note affection, as hath been formerly noted.
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I sanctified thee, viz. not with saving grace, though that need not to be excluded; but accordingly I prepared and ordained thee for this public service; and thus with Paul, Gal 1:15, where both are expressed. See the like use of the word Isa 13:3. He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater and more direct encouragement than they, both in respect of the tenderness of his years, and also of those insuperable difficulties which in those most degenerate and corrupt times he must unavoidably encounter with, which might cause him to decline the work, Jer 1:6.
Unto the nations; either with reference to place, to other nations besides the Jews, as appears, Jer 43; Jer 46; Jer 47, &c, taking the Jews in among them, as Jer 25:17,18, and so
unto may be taken for against, as it is often expressed in those places and elsewhere; or with reference to time, to people of all times, who may be instructed by this book, or whose words are made use of, both by several prophets of the Old Testament, as Daniel, Ezekiel, Nehemiah, &c., and by our Saviour in the New; by Mat 2:17,18; by Paul, 2Co 6:18; and by St. John, Rev 2:23.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–7 Then said I, Ah, Lord God!.... The word "Ah",…
Then said I, Ah, Lord God!.... The word "Ah", or "Ahah", is used in distress and grief, as Kimchi observes; and is expressive of mourning and complaint, as Jarchi notes; and shows that the prophet was troubled and uneasy at his call, and would gladly have been excused on the following account:
behold, I cannot speak; or, "I know not how to speak" (r); properly and pertinently, politely and eloquently, especially before great personages, kings and princes, and the citizens of Jerusalem, being brought up in a rustic manner in the country. A like excuse Moses made, Exo 4:10. The Targum is, "I know not to prophesy: for I am a child"; meaning either in knowledge and understanding, or in years; not a mere child, but a "junior", as the Septuagint version renders the word; or a "young man", as the Arabic version; so Samuel and Zechariah were young men, when they first ministered in their office, Sa1 3:1. Abarbinel supposes that Jeremiah was now twelve or fifteen years of age; but it should seem rather that he was more, perhaps twenty years of age; since he seems to have prophesied to the men of Anathoth before he was sent to Jerusalem, Jer 11:21.
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(r) "uescio loqui", V. L. Munster, Vatablus, Junius & Tremellius; "non novi loqui", Pagninus, Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 7 I sanctified - I ordained thee for this public…
I sanctified - I ordained thee for this public service. He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater encouragement than they, both in respect of the tenderness of his years, and the difficulties which he was to encounter with. The nations - To other nations besides the Jews.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–7 Verse 5. Before I formed thee] I had destined…
Verse 5. Before I formed thee] I had destined thee to the prophetic office before thou wert born: I had formed my plan, and appointed thee to be my envoy to his people. St. Paul speaks of his own call to preach the Gospel to the Gentiles in similar terms, Ga 1:15-16.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6–7 Jer 1:6. Then said I, Ah, Lord God, &c.…
Jer 1:6. Then said I, Ah, Lord God, &c. — He modestly excuses himself from a consideration of the weight of the work, and the tenderness of his age, as in the next expression. Behold, I cannot speak; for I am a child — We cannot infer from this, that Jeremiah was within the years of what is properly called childhood. For he might call himself a child by way of extenuating his abilities; as Solomon calls himself a little child, 1Ki 1:7, although at that time he was married, and must have been at least twenty years of age. And the word child, or youth, is elsewhere used of those who were arrived at the first years of manhood.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–7 Rather, “Before I formed thee in the belly.” I…
Rather, “Before I formed thee in the belly.” I approved of thee (as one fit for the prophetic office),” and before thou camest forth from the womb” I made thee holy (dedicated thee to holy uses); I have appointed thee (now by this public call to be) “a prophet unto the nations.”
Unto the nations - The privileges contained in this verse are so great as in their full sense to be true only of Christ Himself, while to Jeremiah they belong as being in so many particulars a type of Christ.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–6 Knew, with affection, and designed thee for this office…
Knew, with affection, and designed thee for this office for eternity. Many think (Calmet) that Jeremias was purified from original sin before his birth. (St. Augustine) --- He had this privilege, and was also a priest, prophet, virgin, and martyr. (Worthington) --- Yet to sanctify, often means only to set aside, Exodus xiii. 2., and Ecclesiasticus xlix. 9. --- Nations, whose overthrow he points out, chap. xxv. 27, 44, &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–7 knew--approved of thee as My chosen instrument (Exo 33:12,…
knew--approved of thee as My chosen instrument (Exo 33:12, Exo 33:17; compare Isa 49:1, Isa 49:5; Rom 8:29).
sanctified--rather, "separated." The primary meaning is, "to set apart" from a common to a special use; hence arose the secondary sense, "to sanctify," ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jer. 25:12-38; 27:1-21; 46:1-51:64), [HENDERSON]. Not the effect, but the predestination in Jehovah's secret counsel, is meant by the sanctification here (compare Luk 1:15, Luk 1:41; Act 15:18; Gal 1:15; Eph 1:11).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–7 5. Before I formed thee — Jeremiah was assigned…
5. Before I formed thee — Jeremiah was assigned to an extraordinary work. The emphasis and solemnity of this assignment are here indicated by the fulness of the statement. As in the case of Samson, Samuel, John the Baptist, and some others, God’s purpose concerning him antedated his birth. Of course there is in this nothing to imply that this is not true of others, or indeed of all; but Jeremiah is reminded and assured of this, that he may feel himself “girded of God.” There is in the work which God has for men to do an individuality exactly answering to that of the worker. The eminent and notable cases of individual election mentioned in the Bible are but specimens of all. There is in this nothing of fatalism, since the free agent may, and often does, refuse to fill his assigned mission.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–7 5. I knew thee] meaning not mere acquaintance, but…
5. I knew thee] meaning not mere acquaintance, but choice as a consequence of knowledge. The parallelism of contrast, frequent in the poetical books of the Bible, shews this to be the sense of the word in Psa_1:6, “The Lord knoweth the way of the righteous, but the way of the wicked shall perish”; cp. Gen_18:19, “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord”; Amo_3:2, “You only have I known of all the families of the earth: therefore I will visit upon you all your iniquities.”
before thou camest forth] Cp. Luk_1:15; Luk_1:35; also Jdg_13:5.
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I sanctified thee] i.e. consecrated or set apart for My service. See Exo_13:2; Lev_27:14 ff., and often elsewhere.
unto the nations] See Intr. Jer_2:3 (b).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–7 (5) I knew thee.—With the force which the word…
(5) I knew thee.—With the force which the word often has in Hebrew, as implying. not foreknowledge only, but choice and approval (Psa_1:6; Psa_37:18, Amo_3:2).
I sanctified thee.—i.e., consecrated thee, set thee apart as hallowed for this special use.
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Ordained.—Better, I have appointed, without the conjunction, this verb referring to the manifestation in time of the eternal purpose.
Unto the nations.—i.e., to the outlying Gentile nations. This was the distinguishing characteristic of Jeremiah’s work. Other prophets were sent to Israel and Judah, with occasional parentheses of prophecies that affected the Gentiles. The horizon of Jeremiah was to extend more widely. In part his work was to make them drink of the cup of the Lord’s fury (Jer_25:15-17); but in part also he was a witness to them of a brighter future (Jer_48:47; Jer_49:39). It is as though he had drunk in the Spirit of Isaiah, and thought of the true prophet as one who was to be a light of the Gentiles (Isa_49:6).
In this way, seemingly abrupt, yet probably following on a long process of divine education, was the youthful Jeremiah taught that he was to act a part specially appointed for him in the drama of his nation’s history. He could not see a chance in the guidance that had led him thus far. The call that now came to him so clearly was not the echo of his own thoughts. All his life from infancy had been as that of one consecrated to a special work. Could he stop there? Must he not, like St. Paul, think of the divine purpose as prior to the very germ of his existence? (Gal_1:15.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–7 Knew thee; i.e. took notice of thee; virtually equivalent…
Knew thee; i.e. took notice of thee; virtually equivalent to selected thee. (comp. Gen_39:6 Amo_3:2 Isa_58:3 Psa_144:3) Observe, the predestination of individuals is a familiar idea in the Old Testament. (comp. Isa_45:4 Isa_49:1 Psa_139:16) It was also familiar to the Assyrians: King Assurba-nipal declares at the opening of his "Annals" that the gods "in the body of his mother have made (him) to rule Assyria." Familiar, too, to the great family of religious reformers. For, as Dean Milman has truly observed, "No Pelagian ever has or ever will work a religious revolution. He who is destined for such a work must have a full conviction that God is acting directly, immediately, consciously, and therefore with irresistible power, upon him and through him He who is not predestined, who does not declare, who does not believe himself predestined as the author of a great religions movement, he in whom God is not manifestly, sensibly, avowedly working out his preestablished designs, will never be saint or reformer" ("Latin Christianity," 1:111, 112). Sanctified thee; i.e. set thee apart for holy uses. Ordained; rather, appointed. Unto the nations. Jeremiah"s prophecies, in fact, have reference not only to Israel, but to the peoples in relation to Israel. (ver. 10; Jer_25:15, 16 46-49; 51)
Predestination.
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I CONSIDER THE CHARACTERISTICS OF A DIVINE PREDESTINATION.
1. This implies
(1) foreknowledge God has his idea about a man and his mission before he forms the initial germ of his life;
(2) a sanctifying, or setting apart, by which the man is considered by God in relation to his destined mission, and treated accordingly; and
(3) a preordination, a Divine action in accordance with the Divine idea and purpose which tends to carry these into effect. Every life is prophesied in the mind of God by God"s thought of it, and comes into the world girded with Divine purposes, wrapped up and drawn onwards by the unseen threads of the designs of God.
2. This predestination does not involve fatalism; it is consistent with human freedom of action and personal responsibility. On the one hand we must conclude, from its existence, that there are certain possibilities with which God endows a man, and certain limits with which God has hedged him about. But on the other hand, we must recognize that it depends on the man"s own will and effort whether he use those possibilities, and attain to the end enclosed within those limits. He has a Divine vocation, but he may neglect it; he may fail in realizing God"s idea of his life. There rests on him the responsibility of accomplishing his destiny.
II CONSIDER THE GROUNDS FOR BELIEF IN A DIVINE PREDESTINATION.
1. It is revealed in Scripture. (e.g. Act_2:23 Rom_8:29 1Pe_1:2)
2. It is involved in the idea of the providence of a supreme God. God foresees all the future; in every act of his all other events and their relation to this must be present to the mind of God. With such knowledge a universal control of events, such as is implied by a providence not interfering from without now and again at critical moments, but immanent in the whole course of the world, must imply a Divine preordination.
3. It is proved to us by experience.
(1) We are born with certain peculiarities, faculties, powers, tendencies. The prophet, like the poet, nascitur, non fit.
(2) The external circumstances of life are largely beyond our control. The child cannot determine the sphere of life into which it is to enter at birth. All the opportunities and duties which result from these circumstances are made for us, not by us. They bring a mission and open up a career, by chance if there be no providence, but by preordination if there be a providence.
III CONSIDER THE PURPOSE OF A DIVINE PREDESTINATION.
1. It must often he mysterious. Until we review life as a whole we shall not be able to interpret the meaning of its several parts. We cannot judge of the architect"s design by examining the separate stones which lie scattered in the builder"s yard. But:
2. It is not arbitrary. The very idea of destiny as determined by a Being of infinite thought implies purpose based on reason. God would not determine events simply to manifest his unfettered rights of sovereignty. Such aimless caprice could only emanate from a senseless despot.
3. It is turned to a good purpose. This must be so, for if God is good his designs must be good. The predestination is
(1) for the good of the agent, who is blessed by being selected for Divine service; and
(2) for the good of the world. The elect are chosen instruments for benefiting the whole world. Thus Jeremiah was destined to be "a prophet unto the nations." The Jew was an elect people that he might be the channel of blessing to all mankind. (Gen_12:3 Rom_3:2) The Christian is a chosen vessel that he may carry grace to others, and serve as the salt of the earth, as the light of the world.
IV CONSIDER THE PRACTICAL EFFECT OF THE DOCTRINE OF PREDESTINATION. It contains no excuse for indolence and no reason for despair, for God fits all of us for sonic service, the accomplishment of which depends on our own faithfulness.
1. It should lead us to i nquire what is God"s will, rather than to carve out a career for ourselves.
2. It should make us humble, submissive, obedient, and diligent in service, since there is a Divine idea of our life which God expects us to realize.
3. It should inspire courage in the midst of difficulties. Jeremiah was brave in the thought that he was fulfilling a Divine destiny. Such a thought inspires energy in face of enmity, contempt, isolation, and apparent failure.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v7 Do not be afraid of them
Do not be afraid of them
"Do not be afraid of the people I will send you to speak to"
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this is Yahweh's declaration
The word "this" refers to what Yahweh just said in verses 7 and 8.
this is Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)
translationWords
Yahweh
send
command
fear
declare
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–7 1:6 Jeremiah was young (probably a teenager).
1:6 Jeremiah was young (probably a teenager).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.