Then Jeremiah spoke to all the princes and to all the people, saying, “Yahweh sent me to prophesy against this house and against this city all the words that you have heard. Now therefore amend your ways and your doings, and obey Yahweh your God’s voice; then Yahweh will relent from the evil that he has pronounced against you. But as for me, behold, I am in your hand. Do with me what is good and right in your eyes. Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, on this city, and on its inhabitants; for in truth Yahweh has sent me to you to speak all these words in your ears.”
Parallel Translations
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Then Jeremiah spoke to all the princes and to all the people, saying, “Yahweh sent me to prophesy against this house and against this city all the words that you have heard.
Now therefore amend your ways and your doings, and obey Yahweh your God’s voice; then Yahweh will relent from the evil that he has pronounced against you.
But as for me, behold, I am in your hand. Do with me what is good and right in your eyes.
Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, on this city, and on its inhabitants; for in truth Yahweh has sent me to you to speak all these words in your ears.”
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Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.
As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.
But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
Show all 3 translations
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Then spoke Jeremiah unto all the princes and to all the people, saying: 'The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
Therefore now amend your ways and your doings, and hearken to the voice of the LORD your God; and the LORD will repent Him of the evil that He hath pronounced against you.
But as for me, behold, I am in your hand; do with me as is good and right in your eyes.
Only know ye for certain that, if ye put me to death, ye will bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; for of a truth the LORD hath sent me unto you to speak all these words in your ears.'
Cross-references (47)
- Joshua 9:25 (v14) Now, behold, we are in your hand. Do to us as it seems good and right to you to do.”
- Numbers 35:33 (v15) “ ‘So you shall not pollute the land where you live; for blood pollutes the land. No atonement can be made for the land, for the blood that…
- 2 Samuel 15:26 (v14) but if he says, ‘I have no delight in you;’ behold, here I am. Let him do to me as seems good to him.”
- Proverbs 6:17 (v15) arrogant eyes, a lying tongue, hands that shed innocent blood,
- Isaiah 1:19 (v13) If you are willing and obedient, you will eat the good of the land;
Show all 47 cross-references
- Jeremiah 26:15 (v12) Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, on this city, and on its inhabitants; for…
- Jeremiah 38:5 (v14) Zedekiah the king said, “Behold, he is in your hand; for the king can’t do anything to oppose you.”
- Jonah 3:9 (v13) Who knows whether God will not turn and relent, and turn away from his fierce anger, so that we might not perish?”
- Jonah 4:2 (v13) He prayed to Yahweh, and said, “Please, Yahweh, wasn’t this what I said when I was still in my own country? Therefore I hurried to flee to…
- Acts 4:19 (v12) But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves,
- Acts 5:29 (v12) But Peter and the apostles answered, “We must obey God rather than men.
- Isaiah 55:7 (v13) Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God,…
- Jeremiah 1:17-18 (v12) “You therefore put your belt on your waist, arise, and say to them all that I command you. Don’t be dismayed at them, lest I dismay you…
- Jeremiah 7:3-7 (v13) Yahweh of Armies, the God of Israel says, “Amend your ways and your doings, and I will cause you to dwell in this place. Don’t trust in…
- Jeremiah 7:6 (v15) if you don’t oppress the foreigner, the fatherless, and the widow, and don’t shed innocent blood in this place, and don’t walk after other…
- Jeremiah 18:8 (v13) if that nation, concerning which I have spoken, turns from their evil, I will repent of the evil that I thought to do to them.
- Jeremiah 22:3 (v15) Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no…
- Jeremiah 26:2 (v12) “Yahweh says: ‘Stand in the court of Yahweh’s house, and speak to all the cities of Judah, which come to worship in Yahweh’s house, all the…
- Jeremiah 26:3 (v13) It may be they will listen, and every man turn from his evil way; that I may relent from the evil which I intend to do to them because of…
- Jeremiah 26:19 (v13) Did Hezekiah king of Judah and all Judah put him to death? Didn’t he fear Yahweh, and entreat the favor of Yahweh, and Yahweh relented of…
- Jeremiah 35:15 (v13) I have sent also to you all my servants the prophets, rising up early and sending them, saying, ‘Every one of you must return now from his…
- Jeremiah 36:3 (v13) It may be that the house of Judah will hear all the evil which I intend to do to them; that they may each return from his evil way; that I…
- Jeremiah 38:20 (v13) But Jeremiah said, “They won’t deliver you. Obey, I beg you, Yahweh’s voice, in that which I speak to you; so it will be well with you, and…
- Hosea 14:1-4 (v13) Israel, return to Yahweh your God; for you have fallen because of your sin. Take words with you, and return to Yahweh. Tell him, “Forgive…
- Joel 2:14 (v13) Who knows? He may turn and relent, and leave a blessing behind him, even a meal offering and a drink offering to Yahweh, your God.
- Matthew 26:25 (v15) Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.”
- Acts 7:60 (v15) He kneeled down, and cried with a loud voice, “Lord, don’t hold this sin against them!” When he had said this, he fell asleep.
- Hebrews 5:9 (v13) Having been made perfect, he became to all of those who obey him the author of eternal salvation,
- Revelation 16:6 (v15) For they poured out the blood of saints and prophets, and you have given them blood to drink. They deserve this.”
- Genesis 4:10 (v15) Yahweh said, “What have you done? The voice of your brother’s blood cries to me from the ground.
- Genesis 42:22 (v15) Reuben answered them, saying, “Didn’t I tell you, saying, ‘Don’t sin against the child,’ and you wouldn’t listen? Therefore also, behold,…
- Exodus 32:14 (v13) So Yahweh turned away from the evil which he said he would do to his people.
- Deuteronomy 19:10 (v15) This is so that innocent blood will not be shed in the middle of your land which Yahweh your God gives you for an inheritance, leaving…
- Deuteronomy 32:36 (v13) For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone; that there is no one…
- Judges 2:18 (v13) When Yahweh raised up judges for them, then Yahweh was with the judge, and saved them out of the hand of their enemies all the days of the…
- 2 Kings 24:4 (v15) and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and Yahweh would not pardon.
- Jeremiah 2:30 (v15) “I have struck your children in vain. They received no correction. Your own sword has devoured your prophets, like a destroying lion.
- Jeremiah 2:34 (v15) Also the blood of the souls of the innocent poor is found in your skirts. You didn’t find them breaking in, but it is because of all these…
- Jeremiah 19:1-3 (v12) Thus said Yahweh, “Go, and buy a potter’s earthen container, and take some of the elders of the people, and of the elders of the priests;…
- Jeremiah 22:17 (v15) But your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.”
- Jeremiah 42:10 (v13) ‘If you will still live in this land, then I will build you, and not pull you down, and I will plant you, and not pluck you up; for I…
- Ezekiel 33:11 (v13) Tell them, ‘ “As I live,” says the Lord Yahweh, “I have no pleasure in the death of the wicked; but that the wicked turn from his way and…
- Daniel 3:16 (v14) Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter.
- Amos 7:15-17 (v12) and Yahweh took me from following the flock, and Yahweh said to me, ‘Go, prophesy to my people Israel.’ Now therefore listen to Yahweh’s…
- Matthew 23:30-36 (v15) and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’ Therefore…
- Matthew 26:4 (v15) They took counsel together that they might take Jesus by deceit, and kill him.
- 1 Thessalonians 2:15-16 (v15) who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men, forbidding us…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
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John Calvin 1540 · Public Domain On vv12–15 Jeremiah pleads only his own calling and the command…
Jeremiah pleads only his own calling and the command of God; and thus he confutes the preposterous charge which they most impudently brought against him. There is no doubt but that he might have spoken at large, but he deemed it enough to include the substance of his defense. Had he made a long discourse, the main point might have been more obscure. He now clearly makes known the state of the question on both sides. The priests by their own authority condemned Jeremiah, because he reduced to nothing [as they thought] God’s promises, for he had threatened destruction to the city and to the temple; but Jeremiah on the other side answers, that he had declared nothing but what God had enjoined. There was need of proof, when the priests held that God was inconsistent with himself in denouncing destruction on that city, which he had undertaken to defend and protect. But the confutation of this was ready at hand, — that God had never bound himself to hypocrites and ungodly men; nay, the whole glory of the city and the majesty of the Temple were dependent on his worship; nor is there any doubt but that Jeremiah had alleged these things. But as it was the main thing, he was satisfied with stating that he had been sent by God.
Thus he indirectly condemned their vain boastings, — that God was on their side; but he says, “I come not except by God’s command.” Now, though he declares briefly and distinctly that he had been sent by God, he yet presents himself as ready to prove everything; and as I have already said, there is no doubt but that he answered and discussed that frivolous question on which the priests so much insisted.
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It is further worthy of being noticed, that he addressed both the princes and the people; and thus he intimated that the priests and the prophets were deaf, and not worthy of being spoken to; for it was their determination proudly to despise God, and to carry on war, as it were avowedly, with his servants; for he would have otherwise no doubt gladly endeavored to restore them to the way of safety. But as he saw that they had closed the door against themselves, he passed them by. This is the reason why he says, that he spoke to the princes and to the people, having passed by those, on whom he must have spent labor in vain. And surely when they said that he was worthy of death, they proved by such a presumption that they would not be taught by him; and also their cruelty prevented them from being teachable. But the Prophet had regard to the very source of evil, because their object was obstinately to resist God and all his prophets.
By saying, that he was sent to prophesy all that they had heard, he made them judges, though he did not address them together with the princes; for we have seen that the latter were in the king’s palace, and had been sent for when there was a fear of some commotion. But there is no doubt but that the address was repeated again. Jeremiah then made them judges and arbitrators, when he said that he retracted nothing, but that what they had heard, he had faithfully declared according to the command of God. 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 v12 He both showeth the cause of his doings plainly,…
He both showeth the cause of his doings plainly, and also threateneth them that they should nothing avail, though they should put him to death, but heap greater vengeance upon their heads.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–15 Jer 26:12 Then spake Jeremiah unto all the princes…
Jer 26:12 Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
Ver. 12. The Lord sent me to prophesy against this house.] In this apology of the prophet thus answering for himself with a heroic spirit, five noble virtues, fit for a martyr, are by an expositor well observed: (1.) His prudence in alleging his divine mission; (2.) His charity in exhorting his enemies to repent; (3.) His humility in saying, "Behold, I am in your hand," &c.; (4.) His magnanimity and freedom of speech, in telling them that God would revenge his death; (5.) His spiritual security and fearlessness of death in so good a cause, and with so good a conscience.
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 vv12–15 The priests having given Jeremiah his charge, he makes…
The priests having given Jeremiah his charge, he makes his defence. The sum of which was, he acknowledgeth that he had prophesied against the temple, and against the city, and tacitly acknowledgeth their power to take cognizance of seditious persons and false prophets, and doth not deny but such persons deserved to die; but denieth that he was a false prophet, or guilty of any design to stir up sedition, for he had said nothing but what God had sent him to speak; and therefore could not prophesy what was false, nor was to be charged with any seditious design.
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 vv12–15 Then spake Jeremiah unto all the princes, and to…
Then spake Jeremiah unto all the princes, and to all the people, saying,.... In his own defence; which, as Jerom observes, was with prudence, humility, and constancy:
the Lord sent me to prophesy against this house, and against this city, all the words that ye have heard; he does not deny but that he had prophesied against the city of Jerusalem and against the temple, and that they should both come to ruin, unless the people repented and reformed; but then he urges, that he was sent by the Lord on this errand, and that every word that he had said, and they had heard, he was ordered to say by the Lord; and therefore what was he, that he should withstand God? he surely was not to be blamed for doing what the Lord commanded him to do; besides, all this was threatened only in case they continued obstinate and impenitent; wherefore he renews his exhortations to them in Jer 26:13.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv12–14 Verse 12. The Lord sent me to prophesy] My…
Verse 12. The Lord sent me to prophesy] My commission is from him, and my words are his own. I sought not this painful office. I did not run before I was sent.
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 v13 Jer 26:13-16. Amend your ways, and the Lord will…
Jer 26:13-16. Amend your ways, and the Lord will repent, &c. — It appears here again that God’s determination to give up Jerusalem to destruction was conditional: see note on Jer 18:7-10. If the people had repented of their sins, and reformed their conduct, their ruin would have been prevented, and they would have enjoyed a continuance of peace and prosperity. As for me, behold I am in your hand — I have neither any power, nor can make any interest to oppose you; do with me as seemeth good in your sight — I am content even to lose my life, if God be pleased to permit you to take it. But know ye for certain, &c. — Be fully assured; if you put me to death — Who, as you well know, am not guilty of any crime; ye shall surely bring innocent blood upon yourselves, and upon this city, &c. — You may think that by killing the prophet you will defeat the accomplishment of the prophecy, but you will find yourselves wretchedly deceived: such an act will at once greatly add to your guilt, and aggravate your ruin. Their own consciences could not but tell them that if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. For of a truth the Lord hath sent me unto you, &c. — Such is Jeremiah’s justification of himself. He reduces all to this, that God had sent him; and his adversaries were able to make no reply. “If God hath sent me, you can have nothing to say against me.” It is upon this that he is declared innocent in the following verse, This man is not worthy to die — Which was the sentence pronounced by the princes and all the people: for the people, who before were forward to condemn him, now, upon hearing his apology, were as forward to acquit him.
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 v12 The answer of Jeremiah is simple and straightforward. Yahweh,…
The answer of Jeremiah is simple and straightforward. Yahweh, he affirmed, had truly sent him, but the sole object of his prophesying had been to avert the evil by leading them to repentance. If they would amend their ways God would deliver them from the threatened doom. As for himself he was in their hands, but if they put him to death they would bring the guilt of shedding innocent blood upon themselves and upon the city.
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 v15 Sent me. This was a complete justification. (Calmet) ---…
Sent me. This was a complete justification. (Calmet) --- None could deny but Jeremias had all the characters of a true prophet, ver. 16. (Haydock)
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 vv12–15 Lord sent me--a valid justification against any laws alleged…
Lord sent me--a valid justification against any laws alleged against him.
against . . . against--rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (Jer 26:11), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house . . . city [GROTIUS].
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 vv12–13 12. The Lord sent me — How simple and…
12. The Lord sent me — How simple and how perfect this justification! The prophets, men of his own class, join with the priests in calling for Jeremiah’s condemnation; a circumstance which must have had great weight with the people. Yet his answer is sufficient. It exculpates him, and virtually condemns them; for they, so far from giving free course to the word of God, actually hindered it.
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 vv12–13 12. Jeremiah’s defence is that the message is from…
12. Jeremiah’s defence is that the message is from God and therefore true. His conviction is unshaken. Let his accusers beware, lest in putting him to death they be really fighting against God. Cp. Gamaliel in Act_5:39.
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 vv12–15 (12) The Lord sent me to prophesy . .…
(12) The Lord sent me to prophesy . . .—The answer of the accused is that of all true prophets and preachers of the word, “The Lord God hath spoken, and he can but prophesy” (Amo_3:8). He must “obey God rather than man” (Act_5:29). And in this instance the prophet has nothing in the way of credentials but the message itself. He worked no signs or wonders.
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 v12 Vers. 12-15. Jeremiah"s defense. He is conscious that he…
Vers. 12-15. Jeremiah"s defense. He is conscious that he has not spoken uncommissioned, and leaves the result. He urges the people to amendment of life, while there is time, and warns them that his own unmerited death will bring a curse upon themselves.
Vers. 12-15. The defense of the witness for the truth.
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I AN APPEAL TO CONSCIENCE. The message repeated in its baldest form. Its genuineness insisted upon, and its reception earnestly urged upon men. A high moral standpoint is maintained, and there is no compromise or apology. He stands at the bar of human conscience.
II OBEDIENCE TO LAWFUL AUTHORITY. He hands himself over to them to deal with him as they will; is careful to state his case as God gives him ability; and appeals to no unlawful means of deliverance.
III REFERENCE OF THE WHOLE MATTER TO GOD. God sent him that is sufficient. He has been faithful to his instructions; is really not to be judged by man, but leaves all with God. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v13 (See Scofield "Zec 8:14").
repent
(See Scofield "Zec 8:14").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Jeremiah’s Defense and Deliverance
Jeremiah’s Defense and Deliverance
v. 12. Then spake Jeremiah unto all the princes and to all the people, saying, The Lord sent me to prophesy against this house and against this city, rather, "to" or "concerning this house and this city"; for Jeremiah purposely avoided any expression which might cause irritation, all the words that ye have heard. He was not giving his own personal opinion or voicing any spite which he might have felt, but he had only done his duty.
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v. 13. Therefore, now amend your ways and your doings, this appeal showing his disinterested motives, his desire to help his people in this emergency, and obey the voice of the Lord, your God; and the Lord will repent Him of the evil that He has pronounced against you. It was the one condition under which he could promise salvation.
v. 14. As for me, behold, I am in your hand, he was resigned to his fate at their hands; do with me as seemeth good and meet unto you; he bowed in humility and submission to the constituted authority.
v. 16. But know ye for certain that, if ye put me to death, in the hope of thereby getting rid of an unpleasant exhorter and escaping his warnings, ye shall surely bring innocent blood upon yourselves and upon this city and upon the inhabitants thereof, thereby increasing their guilt and incurring heavier penalties; for of a truth the Lord hath sent me unto you to speak all these words in your ears, Jeremiah feeling it necessary to affirm this truth a second time in order to give emphasis to his warning.
v. 16. Then said the princes and all the people unto the priests and to the prophets, in giving their verdict in this important matter, convinced of the truth of Jeremiah’s statements, This man is not worthy to die, he has not deserved to be executed as a blasphemer, for he hath spoken to us in the name of the Lord, our God. Although they had, in the beginning, clamored for his death, they had quickly been influenced in the opposite direction, after the manner of fickle mobs the world over.
v. 17. Then rose up certain of the elders of the land, either the most venerable and experienced of the princes or aged representatives of the people, who were highly respected for their wisdom, and spake to all the assembly of the people, saying,
v. 18. Micah, the Morasthite, called so after a village in the tribe of Judah, prophesied in the days of Hezekiah, king of Judah, and spake to all the people of Judah, saying, Thus saith the Lord of hosts, Zion shall be plowed like a field, after being utterly destroyed, and Jerusalem shall become heaps, a pile of ruins, and the mountain of the house, the hill Moriah, on which the Temple stood, as the high places of a forest, so that the trees of the forest would freely get a foothold there. Cf Mic 3:12. It was thus a historical fact that Jeremiah was not the first prophet or the only one who had prophesied against Jerusalem and the Temple.
v. 19. Did Hezekiah, king of Judah, and all Judah put him at all to death? Did they attempt to escape his unpleasant message by putting him to death? Did he not, instead of venting a possible personal spite in such a manner, fear the Lord and besought the Lord, begging Him to show mercy upon His people, and the Lord repented Him of the evil which He had pronounced against them? Thus, namely by killing Jeremiah as had been suggested, might we procure great evil against our souls, they might bring upon themselves the swift judgment of God. Moreover, the elders have still another historical example to urge in this case.
v. 20. And there was also a man that prophesied in the name of the Lord, Urijah, the son of Shemaiah, of Kirjath-jearim, a prophet otherwise unknown, who prophesied against this city and against this land according to all the words of Jeremiah, that is, in the same manner, his message having the same content,
v. 21. and when Jehoiakim, the king, with all his mighty men and all the princes, the most powerful men of the nation, heard his words, the king sought to put him to death; but when Urijah heard it, being informed of the king’s intention, he was afraid and fled and went into Egypt, where he hoped to find security;
v. 22. and Jehoiakim, the king, who had been placed on the throne by Pharaoh of Egypt, 2Ki 23:34, sent men into Egypt, namely, Einathan, the son of Ach-bor, and certain men with him into Egypt.
v. 23. And they fetched forth Urijah out of Egypt, whose people readily delivered him to their allies, and brought him unto Jehoiakim, the king, who slew him with the sword and cast his dead body into the graves of the common people, in the Valley of the Kidron, instead of giving it the honorable burial of a prophet of the Lord.
v. 24. Nevertheless, the hand of Ahikam, the son of Shaphan, the worthy son of a noble father, 2Ki 22:12-14, and the father of Gedaliah, who followed in his steps, 2Ki 25:22, was with Jeremiah, he brought all his influence to bear in his favor, that they should not give him into the hand of the people to put him to death, for this course was sometimes followed by rulers in order to remove the stigma of a judicial murder from themselves. Note: Urijah was faithful in delivering his message, but erred in this, that he forsook his post when danger threatened; so God permitted him to lose his life, while that of Jeremiah was spared. God’s ministers must firmly believe that He can and will protect them in every emergency, according to His will.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 your ways ... your practices
your ways ... your practices
These two phrases mean almost the same thing. AT: "the things you do" (See: Doublet)
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listen to the voice of Yahweh
The voice is a synecdoche for the person, and the same word can be translated "listen" or "obey." AT: "obey Yahweh" (See: Synecdoche)
Do to me what is good and right in your eyes
The words "good" and "right" mean the same thing. The eye is a metonym for the person's thoughts. AT: "Do to me whatever you think is the right thing to do" (See: Doublet and Idiom)
you are bringing innocent blood on yourselves and on this city and its inhabitants
Blood is a metonym for violent death, and to bring blood on someone is to make them guilty of violent death. AT: "you are making yourselves and this city and its inhabitants guilty of the violent death of an innocent person" (See: Metonymy)
this city and its inhabitants
These are two ways of speaking of the same people, perhaps first as a group and then as individuals. The city is a metonym for the people in the city. AT: "all the people in the city and every one of the people who live here" (See: Doublet)
for your ears
The ear is a metonym for what the ear hears. AT: "for you to hear" (See: Metonymy)
translationWords
voice
God
preach
hand
good
know
innocent
blood
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 vv12, 14 26:12-13 Jeremiah argued that the Lord had sent him…
26:12-13 Jeremiah argued that the Lord had sent him to speak against the city and the Temple; he added that the impending disaster would not occur if the people of Jerusalem chose to obey the Lord.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.