Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all Yahweh’s words, which he had spoken to him, on a scroll of a book. Jeremiah commanded Baruch, saying, “I am restricted. I can’t go into Yahweh’s house. Therefore you go, and read from the scroll which you have written from my mouth, Yahweh’s words, in the ears of the people in Yahweh’s house on the fast day. Also you shall read them in the ears of all Judah who come out of their cities. It may be they will present their supplication before Yahweh, and will each return from his evil way; for Yahweh has pronounced great anger and wrath against this people.”
Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book Yahweh’s words in Yahweh’s house. Now in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, all the people in Jerusalem, and all the people who came from the cities of Judah to Jerusalem, proclaimed a fast before Yahweh. Then Baruch read the words of Jeremiah from the book in Yahweh’s house, in the room of Gemariah the son of Shaphan, the scribe, in the upper court, at the entry of the new gate of Yahweh’s house, in the ears of all the people.
When Micaiah the son of Gemariah, the son of Shaphan, had heard out of the book all Yahweh’s words, he went down into the king’s house, into the scribe’s room: and behold, all the princes were sitting there, Elishama the scribe, Delaiah the son of Shemaiah, Elnathan the son of Achbor, Gemariah the son of Shaphan, Zedekiah the son of Hananiah, and all the princes. Then Micaiah declared to them all the words that he had heard, when Baruch read the book in the ears of the people. Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, to Baruch, saying, “Take in your hand the scroll in which you have read in the ears of the people, and come.” So Baruch the son of Neriah took the scroll in his hand, and came to them.
They said to him, “Sit down now, and read it in our hearing.” So Baruch read it in their hearing.
Now when they had heard all the words, they turned in fear one toward another, and said to Baruch, “We will surely tell the king of all these words.” They asked Baruch, saying, “Tell us now, how did you write all these words at his mouth?”
Then Baruch answered them, “He dictated all these words to me with his mouth, and I wrote them with ink in the book.”
Then the princes said to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.”
They went in to the king into the court; but they had laid up the scroll in the room of Elishama the scribe. Then they told all the words in the hearing of the king. So the king sent Jehudi to get the scroll; and he took it out of the room of Elishama the scribe. Jehudi read it in the hearing of the king, and in the hearing of all the princes who stood beside the king. Now the king was sitting in the winter house in the ninth month; and there was a fire in the brazier burning before him. When Jehudi had read three or four leaves, the king cut it with the penknife, and cast it into the fire that was in the brazier, until all the scroll was consumed in the fire that was in the brazier. The king and his servants who heard all these words were not afraid, and didn’t tear their garments. Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the scroll; but he would not listen to them. The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe and Jeremiah the prophet; but Yahweh hid them.
Then Yahweh’s word came to Jeremiah, after the king had burned the scroll, and the words which Baruch wrote at the mouth of Jeremiah, saying, “Take again another scroll, and write in it all the former words that were in the first scroll, which Jehoiakim the king of Judah has burned. Concerning Jehoiakim king of Judah you shall say, ‘Yahweh says: “You have burned this scroll, saying, “Why have you written therein, saying, ‘The king of Babylon will certainly come and destroy this land, and will cause to cease from there man and animal?’ ” ’ Therefore Yahweh says concerning Jehoiakim king of Judah: “He will have no one to sit on David’s throne. His dead body will be cast out in the day to the heat, and in the night to the frost. I will punish him, his offspring, and his servants for their iniquity. I will bring on them, on the inhabitants of Jerusalem, and on the men of Judah, all the evil that I have pronounced against them, but they didn’t listen.” ’ ”
Then took Jeremiah another scroll, and gave it to Baruch the scribe, the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and many similar words were added to them.
John Calvin 1540 · Public Domain On vv4, 6, 7, 8, 9, 10, 12, 14, 16, 17, 18, 19, 20, 21, 23, 24, 25, 26, 28, 29, 30, 31, 32 Here the Prophet declares that he dictated to Baruch,…
Here the Prophet declares that he dictated to Baruch, a servant of God, whatever he had previously taught. But there is no doubt but that God suggested to the Prophet at the time what might have been erazed from his memory; for all the things which we have some time ago said, do not always occur to us. Therefore the greater part of so many words must have escaped the Prophet, had not God dictated them again to him. Jeremiah then stood, as it were, between God and Baruch; for God, by his Spirit, presided over and guided the mind and tongue of the Prophet. Now the Prophet, the Spirit being his guide and teacher, recited what God had commanded; and Baruch wrote down, and then proclaimed the whole summary of what the Prophet had taught.
He therefore says, that he called to him Baruch the son of Neria, who wrote from his mouth, and he wrote all the words of Jehovah Jeremiah repeats again that nothing came from himself. We hence see that he did not dictate, according to his own will, what came to his mind, but that God suggested whatever he wished to be written by Baruch. It is added, that he commanded Baruch to recite in the Temple what he had written, because he himself was detained. Some think that he was shut up in prison; and he used the same word before, when he told us that he was cast into prison by Zedekiah. But as sacred history does not say that he suffered any such thing under Jehoiakim, I am inclined to think that he was prevented by God; I do not, however, ascribe it to a divine oracle; for it might have happened either through God’s command, or through some human impediments. If we believe the Prophet to have been in prison, and that he might have gone out, he yet abstained; for the more liberty was given him, the more bound he felt himself to continue in prison, lest he should violate public authority. But the other supposition is more probable, that he was detained by God’s hand. However this may have been, he says that he could not go forth; and he mentioned this, lest it should appear that he was only careful as to himself, and that through fear of danger, he devolved this duty on Baruch. He then shews that he did not shun his office, because it exposed him to hatred, but that he was not at liberty to go forth.
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 vv4, 5, 6, 7, 9, 10, 16, 19, 22, 24, 26, 28, 29, 30 As he did indite.
As he did indite.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–32 Jer 36:4 Then Jeremiah called Baruch the son of…
Jer 36:4 Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.
Ver. 4. Then Jeremiah calIed Baruch, … and {a} Baruch wrote from the mouth.] Dictantis ab ore pependit. Jeremiah, it seemeth, had either not written his prophecies, or not so legibly, or in loose papers only; now he hath them fair written out into a book, making the same use of Baruch as afterward Paul did of Tertius, {Rom 16:22} who himself wrote no very good hand, as some have gathered from Gal 6:11; {See Trapp on "Gal 6:11"}
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{a} Baruch iste notarius et diaconus Ieremiae, simulque propheta fuit. - Oecolamp.
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 vv4, 6, 7, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 29, 30, 31, 32 We shall find this Baruch, being one of Jeremiah’s…
We shall find this Baruch, being one of Jeremiah’s disciples, more than once thus employed as Jeremiah’s secretary or amanuensis. None shall need ask how Jeremiah could remember all the prophecies he had prophesied for twenty-two years before past, that considereth who it was that commanded him to do this. God undoubtedly revived the prophet’s memory, or he could not have called all to mind.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv9, 20 It should seem that Baruch had been frequently reading…
It should seem that Baruch had been frequently reading out of the book, to all companies that would give him the hearing, before the most solemn reading of it altogether which is here spoken of; for the directions were given about it in the fourth year of Jehoiakim, whereas this was done in the fifth year, Jer 36:9. But some think that the writing of the book fairly over took up so much time that it was another year ere it was perfected; and yet perhaps it might not be past a month or two; he might begin in the latter end of the fourth year and finish it in the beginning of the fifth, for thee ninth month refers to the computation of the year in general, not to the year of that reign. Now observe here, 1. The government appointed a public fast to be religiously observed (Jer 36:9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (Jer 14:1): They proclaimed a fast to the people; whether the king and princes or the priests, ordered this fast, is not certain; but it was plain that God by his providence called them aloud to it. Note, Great shows of piety and devotion may be found even among those who, though they keep up these forms of godliness, are strangers and enemies to the power of it. But what will such hypocritical services avail? Fasting, without reforming and turning away from sin, will never turn away the judgments of God, Jon 3:10. Notwithstanding this fast, God proceeded in his controversy with this people. 2. Baruch repeated Jeremiah's sermons publicly in the house of the Lord, on the fast-day. He stood in a chamber that belonged to Gemariah, and out of a window, or balcony, read to the people that were in the court, Jer 36:10. Note, When we are speaking to God we must be willing to hear from him; and therefore, on days of fasting and prayer, it is requisite that the word be read and preached. Hearken unto me, that God may hearken unto you. Jdg 9:7. For our help in suing out mercy and grace, it is proper that we should be told of sin and duty. 3. An account was brought of this to the princes that attended the court and were now together in the secretary's office, here called the scribe's chamber, Jer 36:12. It should seem, though the princes had called the people to meet in the house of God, to fact, and pray, and hear the word, they did not think fit to attend there themselves, which was a sign that it was not from a principle of true devotion, but merely for fashion sake, that they proclaimed this fast. We are willing to hope that it was not with a bad design, to bring Jeremiah into trouble for his preaching, but with a good design, to bring the princes into trouble for their sins, that Michaiah informed the princes of what Baruch had read; for his father Gemariah so far countenanced Baruch as to lend him his chamber to read out of. Michaiah finds the princes sitting in the scribe's chamber, and tells them they had better have been where he had been, hearing a good sermon in the temple, which he gives them the heads of. Note, When we have heard some good word that has affected and edified us we should be ready to communicate it to others that did not hear it, for their edification. Out of the abundance of the heart the mouth speaks. 4. Baruch is sent for, and is ordered to sit down among them and read it all over again to them (Jer 36:14, Jer 36:15), which he readily did, not complaining that he was weary with his public work and therefore desiring to be excused, nor upbraiding the princes with their being absent from the temple, where they might have heard it when he read it there. Note, God's ministers must become all things to all men, if by any means they may gain some, must comply with them in circumstances, that they may secure the substance. St. Paul preached privately to those of reputation, Gal 2:2. 5. The princes were for the present much affected with the word that was read to them, Jer 36:16. Observe, They heard all the words they did not interrupt him, but very patiently attended to the reading of the whole book; for otherwise how could they form a competent judgment of it? And, when they had heard all, they were afraid, were all afraid, one as well as another; like Felix, who trembled at Paul's reasonings. The reproofs were just, the threatenings terrible, and the predictions now in a fair way to be fulfilled; so that, laying all together, they were in a great consternation. We are not told what impressions this reading of the roll made upon the people (Jer 36:10), but the princes were put into a fright by it, and (as some read it) looked one upon another, not knowing what to say. They were all convinced that it was worthy to be regarded, but none of them had courage to second it, only they agreed to tell the king of all these words; and, if he think fit to give credit to them, they will, otherwise not, no, though it were to prevent the ruin of the nation. And yet at the same time they knew the king's mind so far that they advised Baruch and Jeremiah to hide themselves (Jer 36:19) and to shift as they could for their own safety, expecting no other than that the king, instead of being convinced, would be exasperated. Note, It is common for sinners, under convictions, to endeavour to shake them off, by shifting off the prosecution of them to other persons, as these princes here, or to another more convenient season, as Felix. 6. They asked Baruch a trifling question, How he wrote all these words (v. 17), as if they suspected there was something extraordinary in it; but Baruch gives them a plain answer, that there was nothing but what was common in the manner of the writing - Jeremiah dictated and he wrote, Jer 36:18. But thus it is common for those who would avoid the convictions of the word of God to start needless questions about the way and manner of the inspiration of it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–32 Then Jeremiah called Baruch the son of Neriah,.... One…
Then Jeremiah called Baruch the son of Neriah,.... One of his disciples, and whom he had before made use of in the purchase of a field of his uncle's son, and to whom he gave the evidence of the purchase, Jer 32:12; he was probably a better penman than the prophet, or a quicker writer; however, he thought proper, for quicker dispatch, to make use of him as his amanuensis:
and Baruch wrote from the mouth of Jeremiah all the words of the Lord,
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which he had spoken unto him, upon a roll of a book; it seems that Jeremiah had not committed any of his prophecies to writing; and yet it cannot be thought that by the mere strength of memory he could repeat every discourse and prophecy he had delivered in the space of two and twenty years; wherefore it must be concluded, that that same Spirit, which first dictated the prophecies to him, brought them fresh to his memory; so that he could readily repeat them to Baruch, who took them down in writing on a roll of parchment.
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 vv6, 10, 18, 22, 23, 25, 26, 30 Upon the fasting day - It was undoubtedly, because…
Upon the fasting day - It was undoubtedly, because of the concourse of people which the prophet knew would that day be in the temple, that he chose that day, when some would be present from all parts of Judah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 6, 7, 9, 10, 17, 19, 22, 23, 25, 26, 28, 30, 32 Verse 4. Then Jeremiah called Baruch] This man, so…
Verse 4. Then Jeremiah called Baruch] This man, so useful to the prophet, and so faithfully attached to him, was by office a scribe; which signifies, not only a writer, but also a man in office; a chancellor, secretary, c., a learned man one acquainted with laws and customs.
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 vv4, 5, 7, 9, 11, 16, 20, 22, 23, 24, 25, 27, 30, 32 Jer 36:4. Then Jeremiah called Baruch — Baruch was…
Jer 36:4. Then Jeremiah called Baruch — Baruch was the most faithful disciple of this prophet: he served him as long as he lived in the capacity of his secretary, and never left him till his death. And Baruch wrote from the mouth of Jeremiah all the words, &c. — We need not ask how Jeremiah could remember all the prophecies that he had prophesied, for twenty-two years before, considering who it was that commanded him to put them in writing. God undoubtedly brought them to his remembrance, otherwise it would have been impossible for him to have recollected them all. The Spirit of God dictated to Jeremiah, and he to Baruch.
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, 6, 7, 8, 9, 10, 11, 12, 14, 16, 17, 18, 20, 22, 23, 25, 26, 29, 30, 32 Shut up - Hindered from going; perhaps through fear…
Shut up - Hindered from going; perhaps through fear of Jehoiakim.
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 vv4, 5, 6, 7, 9, 10, 18, 19, 21, 22, 23, 24, 26, 30, 32 Book. This was afterwards burnt. What he wrote a…
Book. This was afterwards burnt. What he wrote a second time has not come down to us, in the same order. Jeremias made us of his memory, which was directed by the Holy Spirit. (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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv9, 19, 27 9And it came to pass in the fifth year…
2. THE READING TO THE PEOPLE
Jer_36:9-18
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9And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the Lord to all the peo10ple in Jerusalem and to all the people that came from the cities of Judah unto Jerusalem. Then read Baruch in the book the words of Jeremiah in the house of the Lord, in the chamber [cell] of Gemariah, the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the Lord’s house, in the ears of11all the people. When Michaiah the son of Gemariah, the son of Shaphan, had12heard out of the book all the words of the Lord. Then he went down into the king’s house, into the scribe’s chamber:3 and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah,13and all the princes. Then Michaiah declared unto them all the words that he had heard when Baruch read the book in the ears of the people.
14Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come4 So Baruch the son of Neriah took15the roll in his hand, and came unto them. And they said unto him, Sit down now16and read it in our ears. Now it came to pass, when they had heard all the words, they were afraid both one and other,5 and said unto Baruch, We will surely tell the17king of all these words. And they asked Baruch, saying, Tell us now, How didst18thou write all these words at his mouth?6 Then Baruch answered them, He pronounced7all these words unto me with his mouth, and I wrote them with, ink8 in the book.
EXEGETICAL AND CRITICAL
In the fifth year of Jehoiakim and the ninth month Baruch on occasion of a public fast reads to the assembled people in the temple the discourses of Jeremiah, written down by him (Jer_36:9-10). Michaiah, the son of Gemariah, gives notice of this to the princes assembled in the royal chancery, among whom was his father (Jer_36:11-13). Thereupon the princes cause Baruch to be brought with his roll, and commanded him to read it to them (Jer_36:14-15). What he reads fills them with terror. They declare to Baruch that they must inform the king and inquire as to the particular circumstances of the writing (Jer_36:16-17). Baruch replies simply that Jeremiah dictated the words to him and he wrote them down (Jer_36:18).
Jer_36:9-10. And it came to pass … all the people. The rendering of the “ninth month” of the fifth year of Jehoiakim as the ninth month of the civil year, i.e. about December, is favored especially by the circumstance that the statement of the months and days (comp. Jer_39:2), without a previous exact statement of the day and month of the beginning of the reign, would be unintelligible and purposeless, while, if we understand the months and days of the civil year, the matter is clear, provided that the fragments of the initial and concluding years are reckoned as full years.—Proclaimed a fast. It was at any rate an extraordinary fast, such as was not infrequently appointed in times of distress (comp. Joe_1:14; Joe_2:15; 1Ki_21:9; 1Ki_21:12; 2Ch_20:3), then probably occasioned by the danger threatening from the Chaldeans (comp, Jer_36:29). It is therefore very probable, that Nebuchadnezzar then (in December of the fifth year of Jehoiakim) had not yet retired from Jerusalem. This is opposed to those who make the battle of Carchemish immediately precede the siege of Jerusalem (“only a few weeks.” Comp. Gustav Rösch. Art. Bibl. Zeitrechnung [Bibl. Chronology] in Herzog,R.-Enc., XVIII., S. 464). The subject, proclaiming the fast, appears (as in Jon_3:5 colt. Joe_1:14; Joe_2:15) to be the whole people. Elsewhere it is the presiding officers who proclaim the fast (1Ki_21:9; 1Ki_21:12; 2Ch_20:3; Ezr_8:21). Whether by the former mode of expression anything is intimated concerning the suggestion of the appointment, or a rite in proclamations unknown to us, is not clear. Ewald, as it seems to me incorrectly, after the Vulg., connects “all the people” with “fast” as a genitive [jejunium omni populo].—In the chamber of Gemariah, Jer_36:10. Comp. rems. on Jer_35:2; Jer_35:4.—This Gemariah is named immediately afterwards as one of the princes assembled in the royal chancery. He had, it seems, as scribe a room in the temple, and also took part in the official transactions in the scribe’s chamber in the king’s house. (Comp. infra on Jer_36:12). His father appears to have been scribe under Josiah (2Ki_22:3 sqq.). Possibly the family was a priestly one. (Comp. 2Ki_22:3 with 1Ch_9:11-12). His brother Ahikam is mentioned as a protector of Jer_26:24. On the upper fore-court and new gate comp. comm. on Jer_20:2; Jer_26:10. The room was situated not in the entry but at the entry, so that it might probably be entered directly from the gateway. At any rate it was a very frequented spot. As the higher court was that of the priests (comp. Herz. R.-Enc XV., S. 609), which the people might not enter, it is possible that the new gate led from the higher into the outer (Eze_40:17), or great court (2Ch_4:9), and that accordingly the room, from its elevated position, afforded a view over the great court. comp. Hitzig, in loc.
Jer_36:11-18. When Michaiah … in the book. Michaiah, the son of that Gemariah in whose temple-chamber Baruch held his lecture, who was probably present in the chamber, thought himself called upon to inform his father. He found him in the royal chancery (so Luther). According to Jer_36:20, the princes go from the chancery into the court of the palace, to the presence of the king. Accordingly, the chancery appears to have been placed more on the outer side of the palace, probably for the sake of accessibility. The “scribe” Gemariah appears to have had the ecclesiastical department (Jer_36:10, minister of worship), and the “scribe” Elishama the political. The latter was thus chancellor, or Secretary of State. Comp. Herzog, R.-Enc. XIV., S. 2. On the general meaning of “princes” comp. the list of Solomon’s princes, 1Ki_4:2 sqq.—If Elishama is identical with the one mentioned in Jer_41:1 and 2Ki_25:15, which is not impossible, he was a prince of the royal family. Comp. on Jer_41:1.—Elnathan, the son of Achbor, was mentioned before in Jer_26:22.—Jehudi, etc. The name of his ancestor leads us to conclude that he was of Cushite descent. It is not probable that the name Jehudi was given with reference to the injunction in Deu_23:8, for there it is merely said that the descendants of the Edomites and Egyptians are not to enter the congregation of the Lord till the third generation. With respect to the other nations (with the exception of still more strictly excluded Canaanites, Ammonites and Moabites) there was no such limitation. They might be naturalized in the first generation on fulfilment of the conditions. Comp. Saalschuetz, Mos. Recht, Kap. 92, § 3; Kap. 100, § 2. Moreover, both the father and grandfather bear Israelitish names, and Jehudi is a family, not a national name. The feminine, Judith, appears, even in ancient times, as a proper name among the Hittites (Gen_26:34). Comp. Fuerst s. v.—Sit down now. They are evidently friendlily disposed. Comp. Jer_36:19; Jer_36:25.—I do not believe that they were terrified merely in the interest of Jeremiah and Baruch. It was possible to protect them. Without doubt the concentration of the threatenings did not fail of its intended object in their case.—It was clear that after the public reading in the temple, the matter could not be kept concealed from the king. Purposed concealment might be dangerous to those whose duty it was to report.—Rosenmueller, Hitzig, Graf understand the question in Jer_36:17 as if the princes wished to know whether Baruch had not compiled the book against the will and knowledge of Jeremiah, from memory or written documents. But then the reading would have been different. [See Textual Notes]. As the words stand, they seem to me simply to express the curious desire for a peep, as it were, into the prophet’s workshop. They supposed that Baruch must have been a witness of secret transactions, and they, therefore, wish to know how the dictation, on the part of the prophet, was given, whether, ex. gr., consciously or in a state of ecstasy. Baruch answers that Jeremiah simply pronounced the words and he as simply wrote them down with ink. There was nothing wonderful about it. How Hitzig can say that קרא cannot mean speaking, but only reading to another, I do not understand. Dictation requires no less an elevation of the voice than reading aloud, and may therefore be designated as “calling.” The phrase “with his mouth” also seems to imply just the opposite of reading from a book. Comp. Jer_36:4 with Jer_36:6; Jer_36:10.
HOMILETICAL AND PRACTICAL
1. On Jer_36:2. The object of the writing was not only that “litera scripta manet” (Cramer: “the mouth speaks only to those who are present, but the pen to the absent; the mouth speaks only to the present hours and times, the pen many hundred years afterwards also.” Comp. Exo_34:27; Deu_10:4-5; Deu_17:18; Isa_30:8; Hab_2:2), but also to collect all the single lightning strokes into one grand prophetic tempest. Moreover, it is a matter of course that the written word was of special use, not only to posterity, but also to the contemporaries in so far as it rendered possible continued study, repeated quiet contemplation, and careful comparison. Jeremiah certainly prevented no one from taking copies of his book.
2. On Jer_36:4. Did Jeremiah hold such a relation to the Spirit of God as Baruch to Jeremiah when dictating? Then it was a matter of indifference to whom the dictation was made. Then a Saul would do as well as a Samuel, if he could only write. The best writer would be the most chosen instrument. There was no mingling of the individuality of the prophet except in the MS., and that is lost to us with the original. All prophetic writings must have the same type as to form and purport, which, as is well known, is so little the case that according to the saying of Buffon, le stylec’est l’homme, the portrait of a prophet might almost be drawn from his style.
3. On Jer_36:5. “God’s word is not bound; 2Ti_2:9. Paul for example wrote his most beautiful epistles from prison, as those to the Galatians, the Ephesians, the Philippians, the Colossians, to Philemon, and the second to Timothy.” Cramer.
4. On Jer_36:14. “It is a good state of things when rulers ask for God’s Word, and cannot be answered or helped promptly and quickly enough to the fulfilment of their purpose. So it was a joy to Paul that he could tell Agrippa what the Lord had done for his soul, and his heart yearned after Agrippa, Festus and all those around them.” Zinzendorf.
5. On Jer_36:16. “When a true servant of God gets his superiors so far that they hear him, he may surely not doubt, that he will also bring them to obedience. It is then not his, but the Lord’s affair.” Zinzendorf.
6. On Jer_36:23. “The higher the enemies of God are, the more dangerous; the greater, the more bitterly opposed to the work of the Lord, and the general patience with respect to the wickedness and unrighteousness of men, has certainly given something special to the δόξαις. Procul a Jove procul a fulmine.” Zinzendorf.
7. On Jer_36:23. “Locus maxime principalis in præsenti hoc textu est de combustione sacrorum librorum, quale fatum illi experti sunt non tantum Jeremiah 36, verum etiam 1Ma_1:59 sub Antiocho Epiphane; nec non tempore Diocleliani, qui et ipse multa bibliorum sacrorum exemplaria undiquaque conquisita comburi jussit; quorum vestigiis insistere non dubitarunt Pontifices romani et præsertim Leo X. qui anno 1520 binos legatos emisit ad Fridericum Sapienlem, postulantes ab ipso, ut libros Lutheri combureret … Quid hodie Jesuitæ de librorum combustione, qui a Lutheranis eduntur, sentiant, peculiari scripto Gretserus aperuit, quod de hoc argumento consarcinavit de jure et more prohibendi, expurgandi et abolendi libros hæreticos et noxios. Ingolst. 1603, 40).” Förster.
8. On Jer_36:25. “When John’s head was in question, Herod did not understand how he could resist his magnates. When Daniel is to go into the lions’ den, Darius has not the heart to refuse his princes. When Jeremiah is to be delivered up, Zedekiah says with great modesty to his princes: the king can do nothing against you’ (Jer_38:5). But when anything evil is to be done, the rulers can insist on having their own way. Here we have an instance: he hearkened not unto them.” Zinzendorf.
9. On Jer_36:26. “Dominus eos abscondidisse dicilur, quaratione olim Eliam (1 Reg. xvii. 2 sqq. et xvii. 12), nec non Elisæum (2 Reg. vi.), itemque Athanasium et Augustinum et nostro tempore Lutherum abscondidit.” Förster.
10. On Jer_36:27. [“Here is a sublime specimen of the triumph of God’s Word, when repressed by the power, and burnt by the rage of this world, whether it be in the suppression of the Scriptures, or in preventing their circulation, or in casting copies of them into the fire, or in the imprisonment and martyrdom of God’s preachers. That Word rises more gloriously out of all its persecutions.” Wordsworth.—S. R. A.]
HOMILETICAL AND PRACTICAL
1. On Jer_36:2-3. Sermon at a Bible Society Anniversary. The blessing of the written word. 1. That which it has in common with the spoken word (Jer_36:3): preparation of the heart for the reception of salvation. 2. That which it brings in distinction from the written Word: (a) it is present for every one: (b) it is present at every time and at every place: (c) it is present in all its parts (comparison).
2. On Jer_36:21-32. The majesty of the Word. 1. The power, which the word exercises. 2. The independence, which it maintains. 3. The self-verification which it continually effects. Sermons in Berlin by Fr. Wilh. Krummacher. Berlin, 1849.
3. On Jer_36:24. [“The guilt of indifference to the divine threatenings. It involves: 1, contempt of God; 2, unbelief, making God a liar; 3, extreme hardness of heart.” Payson.—S. R. A.]
Footnotes
[3]Jer_36:12—[Naegelsbach: Chancery chamber or chancellor’s room, according to the original Roman use of the word chancellor for chief notary or scribe, or according to the Scripture use for master of decrees, or president of the council, Ezra 4.—S. R. A.]
[4]Jer_36:14.—According to our idiom the expression designates removal from the speaker. In Hebrew it merely designates the leaving of the former position on the part of the person addressed, the terminus in quem being inferred from the context. Comp. 1Sa_9:9; 1Sa_11:14.
[5]Jer_36:16.—פחדו איש אל־רעהו. On the construction comp. Naegelsb. Gr., § 112, 7; Gen_42:28.
[6]Jer_36:17.—מפיו. The LXX. omit the word. So also Ewald. Others take is as=הֲמִפִיו as it must be according to their understanding of the question. [See Exeget.]
[7]Jer_36:18—יקרא. The Imperf. designates duration in the pest, wherefore also the part. כֹתֵב corresponds to it. Comp. Naegelsb. Gr., § 87, f—Jer_13:7, Jer_15:6.
[8]Jer_36:18.—דיו. The word is ἅπ. λεγ. It implies that Baruch only performed the mechanical work. Comp. Winer, H. W. B. Art. Schreibekunst; Herzog, R.-Enc., Art. Schriftzeichen und Schreibekunst, S. 19, [Smith Dict. III. 1802].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 6, 7, 9, 10, 12, 14, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32 all . . . words of . . .…
all . . . words of . . . Lord--God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (Joh 14:26; Joh 16:13).
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 vv4, 5, 6, 7, 9, 10, 12, 14, 15, 16, 17, 22, 23, 24, 25, 26, 30, 32 4. Wrote from the mouth of Jeremiah — That…
4. Wrote from the mouth of Jeremiah — That is, at his dictation. The writing was done under his supervision; but, as stated above, there is no conclusive reason why the scribe might not avail himself in making his record of any earlier ones if they existed. This matter of writing would seem to have been the most honourable of employments. Hence in this case the scribe is Baruch, a member of a noble family.
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 vv4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27, 29, 30, 32 4. Then Jeremiah called Baruch] mentioned already (Jer_32:12 f.)…
4. Then Jeremiah called Baruch] mentioned already (Jer_32:12 f.) as the prophet’s attendant. He was grandson of Maaseiah, “governor of the city” (2Ch_34:8) and brother of Seraiah (Jer_51:59).
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 vv4, 6, 9, 10, 11, 12, 14, 16, 17, 20, 21, 22, 23, 24, 26, 27, 32 (4) Then Jeremiah called Baruch the son of Neriah.—See…
(4) Then Jeremiah called Baruch the son of Neriah.—See Note on Jer_32:12. The prophet was, as the next verse shows, in some way hindered, though apparently not by imprisonment, as he and Baruch could hide themselves (Jer_36:19): Baruch therefore had to act not only as the prophet’s amanuensis, but as the preacher of his sermon. It will be noted that an interval of some months elapsed between the dictation and the public utterance.
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 vv4, 5, 6, 7, 9, 10, 12, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 26, 29, 30, 31, 32 Baruch. Already mentioned as Jeremiah"s attendant, in Jer_32:12. He…
Baruch. Already mentioned as Jeremiah"s attendant, in Jer_32:12. He appears to have been of high rank (see on ver. 15), as Josephus, indeed, expressly states ("Ant.," 10:9, 1). Maaseiah, his grandfather, was governor of the city, (2Ch_34:8) and Seraiah his brother (Jer_51:59) held some equally honourable, though not so easily definable, position in the court.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 6, 20, 24, 26, 27 I am shut up.
Jer_36:4-7
I am shut up.
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Jeremiah in prison
1. Jeremiahs age was one of great political troubles.
2. It was also an age of signal religious privileges.
3. It was an age of great moral corruption.
I. His imprisonment suggests the sad moral character of his age. The prisons of an age are often criteria by which to determine its character. When prisons are filled with men of signal excellence of character, force of conscience, and self-denying philanthropy, you have sad moral proofs of the deep moral corruption of the age that could tolerate such enormity.
II. His imprisonment suggests Gods method of raising humanity. Heavens plan embraces the agency of good men. The agency is twofold, primary and secondary. There are spiritual seers and spiritual mechanics.
1. Jeremiah may be regarded as a type of the primary human agents whom God employs. They are frequently in the lowest secular condition; yet in that condition God communes with them, and gives them a message for the world.
2. Baruch may be regarded as a type of the secondary agents. In this age the Baruchs are numerous. Men abound who will take down the thoughts of great thinkers; but the Jeremiahs are rare. Thought power, rather than tongue power, is wanted now.
III. His imprisonment suggests the inability of the external to crush a holy soul.
1. He is free in his communion with heaven. From the dungeon he cried, and God heard him (Lam_3:56-57).
2. He was free in his sympathies with the race. He could not go out in body to the house of the Lord, but he went out in soul. Walls of granite, massive iron bars, chains of adamant, cannot confine the soul; nor can the densest darkness throw on it a single shadow. (Homilist.)
Gods servant imprisoned
When Henry Burton, two centuries ago, was persecuted for the name of Christ and put in prison, I found, he said, the comforts of my God in the Fleet Prison exceedingly, it being the first time of my being a prisoner. Go thou, and read in the roll.
The prophet and the roll:--
I. The solicitude of Jeremiah--(verses 4, 5).
II. The command of Jeremiah (verse 6).
III. The hope of Jeremiah (verse 7).
If Divine mercy could not woo them back to righteousness, he hoped that Divine justice might drive them. Alas! he was disappointed. The national heart, with a few rare exceptions, hardened into granite. And then they were overwhelmed with calamities. (E. Davies, D. D.)
The utility of Holy Scripture
See here the utility of the Holy Scriptures and the excellent use that may be made of reading them. A man maybe thereby doubtless converted, where preaching is wanting, as divers were in Queen Marys days, when the Word of God was precious; as Augustine was, by reading Rom_13:1-14.; Fulgentius, by the prophet Jonah; Franciscus Junius, by Joh_1:1-51., &c. (John Trapp.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v32
Jeremiah
JEREMIAH’S ROLL BURNED AND REPRODUCED
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Jer 36:32.
This story brings us into the presence of the long death agony of the Jewish monarchy. The wretched Jehoiakim, the last king but two who reigned in Jerusalem, was put on the throne by the King of Egypt, as his tributary, and used by him as a buffer to bear the brunt of the Babylonian invasion. He seems to have had all the vices of Eastern sovereigns. He was covetous, cruel, tyrannous, lawless, heartless, senseless. He was lavishing money on a grand palace, built with cedar and painted in vermilion, when the nation was in its death-throes. He had neither valour nor goodness, and so little did he understand the forces at work in his times that he held by the rotten support of Egypt against the grim power of Babylon, and of course, when the former was driven like chaff before the assault of the latter, he shared the fate of his principal, and Judaea was overrun by Babylon, Jerusalem captured, and the poor creature on the throne bound in chains to be carried to Babylon, but, as would appear, discovered by Nebuchadnezzar to be pliable enough to make it safe to leave him behind, as his vassal. His capture took place but a few months after the incident with which I am dealing now. It would appear probable that the confusion and alarm of the Babylonian assault on Egypt had led to a solemn fast in Jerusalem, at which the nation assembled. Jeremiah, who had been prophesying for some thirty years, and had already been in peril of his life from the godless tyrant on the throne, was led to collect, in one book, his scattered prophecies and read them in the ears of the people gathered for the fast. That reading had no effect at all on the people. The roll was then read to the princes, and in them roused fear and interested curiosity, and kindly desire for the safety of Jeremiah and Baruch, his amanuensis. It was next read to the king, and he cut the roll leaf by leaf and threw it on the brasier, not afraid, nor penitent, but enraged and eager to capture Jeremiah and Baruch. The burnt roll was reproduced by God’s command, ‘and there were added besides . . . many like words.’
I. The love of God necessarily prophesying evil.
As a matter of fact, the prophets of the Old Testament were all prophets of evil. They were watchmen seeing the sword and giving warning. No one ever spoke more plainly of the penalties of sin than did Christ. The authoritative revelation of the consequences of wrongdoing is an integral part of the gospel.
It is not the highest form of appeal. It would be higher to say, ‘Do right because it is right; love Christ because Christ is lovely.’ The purpose of such an appeal is to prepare us for the true gospel. But the appeal to a reasonable self-love, by warnings of the death which is the wages of sin, is perfectly legitimate. Dehortations from sin on the ground of its consequences is part of God’s message.
Further, the warning comes from love. Punishment must needs follow on sin. Even His love must compel God to punish, and to warn before He does. Surely that is kind. His punishments are made known beforehand that we may be sure that caprice and anger have no part in inflicting them, but that they are the settled order of an inviolable law, and constitutional procedure of a just kind. Whether is it better to live under a despot who smites as he will, or under a constitutional king whose code is made public.
Surely it is needful to have clearly set forth the consequences of sin, in view of the sophistries buzzing round us all and nestling in our own hearts, of the deceitfulness of sin, of siren voices whispering, ‘Ye shall not surely die.’
God’s prophecies of evil are all conditional. They are sent on purpose that they may not be fulfilled.
II. The loving warnings disregarded and disliked. Jehoiakim’s behaviour is very human and like what we all do. We see the same thing repeated in all similar crises. Cassandra. Jewish prophets. Christ. English Commonwealth. French Revolution. Blindness to all signs and hostility to the men that warn.
We see it in the attitude to the gospel revelation. The Scripture doctrine of punishment always rouses antagonism, and in this day revolts men. There is much in present tendencies to weaken the idea of future retribution. Modern philanthropy makes it hard sometimes to administer even human laws. The feeling is good, but this exaggeration of it bad. It is a reaction to some extent against an unchristian way of preaching Christian truth, but even admitting that, it still remains true that an integral part of the Christian revelation is the revelation of death as the wages of sin.
We see the same recoil of feeling operating in individual cases. How many of you are quite indifferent to the preaching of a judgment to come, or only conscious of a movement of dislike! But how foolish this is! If a man builds a house on a volcano, is it not kind to tell him that the lava is creeping over the side? Is it not kind to wake, even violently, a traveller who has fallen asleep on the snow, before drowsiness stiffens into death?
III. The impotent rejection and attempted destruction of the message.
The roll is destroyed, but it is renewed. You do not alter facts by neglecting them, nor abrogate a divine decree by disbelieving it. The awful law goes on its course. It is not pre-eminent seamanship to put the look-out man in irons because he sings out, ‘Breakers ahead.’ The crew do not abolish the reef so, but they end their last chance of avoiding it, and presently the shock comes, and the cruel coral tears through the hull.
IV. The neglected message made harder and heavier.
Every rejection makes a man more obdurate. Every rejection increases criminality, and therefore increases punishment. Every rejection brings the punishment nearer.
The increased severity of the message comes from love.
Oh, think of the infinite ‘treasures of darkness’ which God has in reserve, and let the words of warning lead you to Jesus, that you may only hear and never experience the judgments of which they warn. Give Christ the roll of judgment and He will destroy it, nailing it to His cross, and instead of it will give you a book full of blessing.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv9, 22 ninth month
ninth month
i.e. December.
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 v19 The Roll Destroyed and Rewritten
The Roll Destroyed and Rewritten
v. 19. Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be. The reading had made a deep impression upon them, but they had an instinctive feeling that Jeremiah and Baruch were in danger of their lives on account of the message which they proclaimed, especially since a report of the happening had to be made to the king.
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v. 20. And they went in to the king, into the court, the great hall or throne-room, but they laid up the roll in the chamber of Elishama, the scribe, leaving it in his office for safe-keeping, and told all the words in the ears of the king.
v. 21. So the king sent Jehudi, who seems to have been the court messenger, to fetch the roll; and he took it out of Elishama the scribe’s chamber. And Jehudi read it in the ears of the king and in the ears of all the princes which stood beside the king, literally, "over the king"; for, since they were standing in his presence, their heads were higher than his.
v. 22. Now, the king sat in the winter-house, in one of the inner and sheltered rooms of the palace, where also the great hall was situated, in the ninth month, corresponding roughly to our December; and there was a fire on the hearth burning before him, a brazen vessel with glowing charcoal such as are used in the Orient.
v. 23. And it came to pass that, when Jehudi had read three or four leaves, he cut it with the penknife, the writer’s knife with which the reed or style used for writing was pointed from time to time, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth. The king had become so enraged on account of the passage which he had heard that he could not contain himself, but laid blasphemous hands upon the sacred roll, slashing it right and left and destroying it completely.
v. 24. Yet they were not afraid, they were not terrified by the Lord’s threats, nor rent their garments, as they should have done in grief and mourning over their sins and the Lord’s impending punishment upon them, neither the king, nor any of his servants that heard all these words.
v. 25. Nevertheless, Einathan and Delaiah and Gemariah, three, at least, of the king’s counselors, had made intercession to the king that he would not burn the roll, but he would not hear them, he was deaf to all remonstrances.
v. 26. But the king commanded Jerahmeel, the son of Hammelech, and Seraiah, the son of Azriel, and Shele-miah, the son of Abdeel, to take Baruch, the scribe, and Jeremiah, the prophet, that is, to arrest them; but the Lord hid them, He did not permit the searchers to find their hiding-place.
v. 27. Then the word of the Lord came to Jeremiah, after that the king had burned the roll and the words which Baruch wrote at the mouth of Jeremiah, saying,
v. 28. Take thee again another roll, a new strip of parchment, and write in it all the former words that were in the first roll, which Jehoiakim, the king of Judah, hath burned.
v. 29. And thou shalt say to Jehoiakim, king of Judah, Thus saith the Lord, Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land and shall cause to cease from thence man and beast? The king had evidently given vent to his anger in exclamations of this kind when he destroyed the roll.
v. 30. Therefore, thus saith the Lord of Jehoiakim, king of Judah, He shall have none to sit upon the throne of David, for his son Jehoiachin was nothing but a vassal of the foreign emperor and could in no sense call the kingdom his own; and his dead body shall be cast out in the day to the heat and in the night to the frost, namely, in the hardships attending his exile.
v. 31. And I will punish him and his seed and his servants for their iniquity, for by following the king they placed themselves in the same condemnation with him; and I will bring upon them and upon the inhabitants of Jerusalem and upon the men of Judah all the evil that I have pronounced against them; but they hearkened not.
v. 32. Then took Jeremiah another roll and gave it to Baruch, the scribe, the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim, king of Judah, had burned in the fire; and there were added besides unto them many like words; for Jeremiah had received other inspired messages, and the Lord took this opportunity of embodying them all in the book which was to be preserved as a testimony against the disobedient nation and its king.
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 vv4, 7, 9, 11, 13, 16, 20, 23, 25, 27, 30, 32 Jeremiah called ... at Jeremiah's dictation ... to him…
Jeremiah called ... at Jeremiah's dictation ... to him ... Jeremiah gave ... He said
It is not clear why Jeremiah is referring to himself by name here. You may translate using first person, as the UDB does. AT: "I called ... at my dictation ... to me ... I gave ... I said" (See: First, Second, or Third Person)
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Baruch wrote in a scroll, at Jeremiah's dictation, all the words of Yahweh spoken to him
"while Jeremiah was speaking, Baruch wrote in a scroll all of Yahweh's words that Yahweh had spoken to Jeremiah"
read from the scroll
"read out loud from the scroll" or "proclaim from the scroll"
must read
"must read out loud" or "must proclaim"
in the hearing of the people in his house
"so that the people in Yahweh's house can hear them." See how similar words are translated in Jeremiah 2:2.
in the hearing of all of Judah who have come from their cities
"so all the people of Judah who have come from their cities can hear them." See how similar words are translated in Jeremiah 2:2.
translationWords
Jeremiah
call
Baruch
scroll
word of God
command
prison
house of God
day
fast
preach
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 vv4, 5, 6, 7, 8, 10, 11, 14, 17, 19, 21, 23, 25, 26, 27, 29 36:4 Evidently, Jeremiah was not skilled in writing, so…
36:4 Evidently, Jeremiah was not skilled in writing, so he enlisted the services of a scribe named Baruch. As they sat in their private quarters, Jeremiah repeated message after message from memory. It is not known whether Baruch had a role in composition or arrangement, or whether he simply recorded exactly what Jeremiah dictated.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.