Jeremiahchapter 34
22 verses · Jeremiah, written by Baruch · 7th to 6th century BC · The Prophets
And those who have transgressed My covenant and have not fulfilled the terms of the covenant they made before Me, I will treat like the calf they cut in two in order to pass between its pieces.
Introduction
Jeremiah, written by Baruch, The Prophets, Jeremiah Overview.
This chapter records two words Jeremiah spoke while the Babylonian army was closing on the last strongholds of Judah. One is for King Zedekiah, and the other is for the owners of Hebrew slaves in Jerusalem. Its first hearers had made a solemn promise in the temple under threat and then gone back on it when the threat eased. The law of release in the seventh year stands behind the whole chapter. Listen for the old covenant ceremony the people used, and for how God answers them in their own word. It is a chapter about keeping an oath.
Context
- Who
- Slave-owners in the capital who had just taken back the people they had freed
- What
- A word to Zedekiah about his end, then a judgment on Jerusalem's slave owners, who freed their Hebrew slaves under a covenant and then took them back.
- Where
- Jerusalem, with Lachish and Azekah the only fortified cities of Judah still standing to the south-west.
- When
- About 588 BC, early in the last siege, and around the time the Egyptian advance drew the Babylonians away.
- Why
- To show that an oath sworn before God in His house and then broken profaned His name and brought its own curse on the ones who broke it.
Historical context
The chapter contains a line that can be checked against a stack of broken pottery. It says the Babylonian army was fighting Jerusalem and the cities that were left, Lachish and Azekah, for these were the only fortified cities that remained. Among the letters written in ink on potsherds found in the burnt guardroom at Lachish, one officer reports that he is watching for the fire signals of Lachish because he can no longer see Azekah. Two independent sources, the same collapsing front line.
Show the rest of the historical context, 3 more paragraphs
The crisis is a broken emancipation. The Law said a Hebrew slave served six years and went free in the seventh. Zedekiah had made a covenant in the temple to release everyone, and it was done, and then, when the Egyptian army approached and the Babylonians pulled back from the walls, the owners rounded up the freed men and women and enslaved them again.
The reason is not hard to guess. With the siege apparently lifting, fields needed working, and a freed household was labour walking away. The chapter treats it as profaning God's own name, because the release had been sworn in his house.
The covenant they broke had been cut in the old manner: a calf killed, cut in two, and the parties walking between the halves. The meaning was a self-curse, do to me as was done to this animal if I break my word. God takes them at it: the men who passed between the parts will be given to their enemies, and their dead bodies will be food for the birds.
Significance
First hearers were watching their own city do something so cynical it is almost hard to believe: repent under threat, and revoke the repentance the moment the threat eased.
Show the rest of the significance, 1 more paragraph
The verdict is grimly exact. You have not obeyed me by proclaiming liberty, so I proclaim to you liberty, to the sword, to plague, and to famine. They wanted their servants back; they got a freedom nobody wants.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The site's own table in src/lib/hebraic/readings.ts sets this chapter in one prophetic reading of the annual cycle. It is read as the Haftarah of Mishpatim, Jeremiah 34:8 to 34:22 and 33:25 to 33:26, in both rites, on the Sabbath of the portion Exodus 21:1 to 24:18. A congregation keeping that cycle hears the verses of the reference read aloud after the Torah portion of its Sabbath. The portion opens with the law of the Hebrew servant at Exodus 21:2, and this chapter tells of the servants of Jerusalem set free under that law and then taken back.
How it is read
Rashi is the one commentator on this chapter whose English the corpus carries, quoted here from The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, which Sefaria reports as CC-BY. Every quotation of it is held to fifty words or fewer because the translation is modern, and his headwords, which carry the verse in that translation's wording, are never quoted.
Rashi reads the promise of a peaceful death to Zedekiah through Moed Katan 28b. Nebuchadnezzar died first, his prisoners went free, and Zedekiah came out of prison. "He died the next day and was buried with pomp" (Rashi on Jeremiah 34:5:1).
The covenant of release he dates by Seder Olam to the seventh year of the king. He ties it to the elders who came to Ezekiel with a question of law about a priest's slave. They asked it "because they wanted to say that they should not be punished for infracting the commandment by returning the slaves" (Rashi on Jeremiah 34:8:1).
The freedom proclaimed in the seventeenth verse Rashi reads as God's release of the people from His protection: "I am not your master to save you" (Rashi on Jeremiah 34:17:1). The calf cut in two was an oath of rebellion, sworn by those who took the slaves back, "So shall the one who transgresses be cut and divided" (Rashi on Jeremiah 34:18:1). The army that went up in the twenty-first verse is Pharaoh's, whose coming the thirty-seventh chapter tells (Rashi on Jeremiah 34:21:1).
The corpus carries eighteen further notes on this chapter without an English text. Each is marked linked because Sefaria holds no English version of the ref, so each is cited here and none is quoted. The notes of Malbim are cited at Malbim on Jeremiah 34:1:1 and 34:2:1. The notes of Metzudat David are cited at Metzudat David on Jeremiah 34:1:1, 34:2:1, 34:3:1, 34:4:1, 34:10:1, 34:12:1, 34:13:1, 34:14:1, 34:15:1, 34:16:1 and 34:20:1. The notes of Radak are cited at Radak on Jeremiah 34:4:1, 34:7:1, 34:9:1, 34:11:1 and 34:19:1.
What the rabbis say
The corpus carries thirty-five rabbinic locators on this chapter and the text of none, so each is cited and linked here rather than quoted. On the fifth verse it holds Avodah Zarah 11a:11, Avot DeRabbi Natan, Recension B 43:27, Bamidbar Rabbah 11:7, Ein Yaakov (Glick Edition), Moed Katan 3:18 and Ein Yaakov (Glick Edition), Sanhedrin 6:16. It holds Ein Yaakov, Moed Katan 3:35, Ein Yaakov, Sanhedrin 6:14, Jerusalem Talmud Avodah Zarah 1:2:10, Jerusalem Talmud Sanhedrin 2:6:11, Midrash Lekach Tov, Numbers 6:26:1 and Midrash Sekhel Tov, Bereshit 50:2:2 there as well. It holds Moed Katan 28b:16, Moed Katan 28b:20, Sanhedrin 46b:24, Sanhedrin 52b:11, Seder Olam Rabbah 28:1, Sifrei Bamidbar 42:2, Tractate Semachot 8:6 and Yalkut Shimoni on Torah 587:1 there as well. It holds Yalkut Shimoni on Torah 711:2 there as well. On the tenth verse it holds Arakhin 33a:4 and Ein Yaakov, Arakhin 8:3. On the thirteenth verse it holds Mekhilta DeRabbi Shimon Ben Yochai 31:6 and Tractate Kallah Rabbati 3:24. On the fourteenth verse it holds Arakhin 33a:2, Eikhah Rabbah 1:29, Jerusalem Talmud Rosh Hashanah 3:5:5, Midrash Lekach Tov, Deuteronomy 31:10:1, Otzar Midrashim, Midrash Shelosha v'Arba'ah 4:4 and Yalkut Shimoni on Torah 311:3. On the eighteenth verse it holds Midrash Tannaim on Deuteronomy 18:9:5, Seder Olam Rabbah 26:1, Sifrei Devarim 171:4, Sifrei Devarim 171:6 and Yalkut Shimoni on Torah 918:4.
What each of them teaches is a saying of the rabbis, and is reported as theirs wherever this site quotes one. The quotations wait on a fetch that carries the text.
Sources: Rashi, Rashi on Jeremiah 34:5:1 to 34:21:1, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, reported CC-BY; Malbim, Malbim on Jeremiah 34:1:1 and 34:2:1, cited by ref because the corpus carries no English text; Metzudat David, Metzudat David on Jeremiah 34:1:1, 34:2:1, 34:3:1, 34:4:1, 34:10:1, 34:12:1, 34:13:1, 34:14:1, 34:15:1, 34:16:1 and 34:20:1, cited by ref because the corpus carries no English text; Radak, Radak on Jeremiah 34:4:1, 34:7:1, 34:9:1, 34:11:1 and 34:19:1, cited by ref because the corpus carries no English text; The Sefaria corpus, scripts/data/sources/sefaria/jeremiah/34.json, the 35 Talmud and Midrash locators of this chapter; The site's own files, src/lib/hebraic/readings.ts, printing the Haftarah of Mishpatim, Jeremiah 34:8 to 34:22 and 33:25 to 33:26, for this chapter.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Zedekiah Shall Die in Peace, Not by the Sword
Jeremiah 34:1-3
This is the word that came: Nebuchadnezzar comes with “all his army, all the earthly kingdoms under his control, and all the other nations,” arrayed against one city. The word is personal: “you yourself will not escape his grasp,” and he will meet Babylon's king “eye to eye” and go to Babylon.
Jeremiah 34:1
“The word which came unto Jeremiah - This discourse was delivered in the tenth year of the reign of Zedekiah. The chapter contains two discourses; one, Jer 34:1-7, which concerns the taking of the city, and Zedekiah’s captivity and death; the other, Jer 34:8-22, which is an invective against the inhabitants of Jerusalem for having Hebrew male and female slaves. These, having been manumitted at the instance of the prophet, were afterwards brought back by their old masters, and put in the same thraldom; for which God threatens them with severe judgments.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
deliver this city into the hand of the king of Babylon: The threat came with a record behind it. Calvin sets the burning of Jerusalem beside what Zedekiah already knew: the kingdom of Israel, far more numerous than Judah, had been cut off. Nebuchadnezzar had subdued every neighboring nation.
Jeremiah 34:2
“Nebuchadnezzar was a monarch; the kingdom of Israel had been cut off, which far exceeded in number the kingdom of Judah; and he had subdued all the neighboring nations.”
John Calvin · Commentaries (1554)reformed
You will see the king of Babylon eye to eye: Zedekiah would meet Nebuchadnezzar in person and still never see Babylon. Henry sets this beside Ezekiel 12, which said he would never see that city, and the two were reconciled when his eyes were put out. Adam Clarke notes that he tried to flee and was caught (Jeremiah 39:4; 52:7).
Jeremiah 34:3
“Thou shalt not escape - This, however, he had attempted, but was taken in his flight. See Jer 39:4, and Jer 52:7, etc.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Jeremiah 34:4-7
Yet hear the word of the: Zedekiah is told, “You will not die by the sword,” and spices will be burned with the lament “Alas, O master!” Jeremiah delivers the word while only “Lachish and Azekah” remain. The mercy is small, since this king will still see his sons killed and have his eyes put out.
Jeremiah 34:4
“Yet hear the word of the Lord, O Zedekiah king of Judah,.... Which, though a king, he ought to hearken to; and, besides, what follows was for comfort, being a mitigation of his sentence, and containing in it mercy, as well as judgment: thus saith the Lord of thee, thou shalt not die by the sword: of the king of Babylon; or a violent death; and therefore fear not to deliver up thyself and city into his hands; which he might be twelfth to do, fearing he would put him to death immediately.”
As spices were burned for your fathers: Spices were burned for the former kings, and Barnes explains the burning as wood and spices lit in a king's honor. Burning the dead body was no custom of Judah. Jeremiah 22:18 withholds this lament from Jehoiakim, so Zedekiah is promised a death in peace his brother was denied.
Jeremiah 34:5
“But thou shall die in peace,.... Upon his bed, a natural death, and in good friendship with the king of Babylon; and, it may be, in peace with God; for before his death, some time in his captivity, he might be brought to true repentance for his sins: and with the burnings of thy fathers, the former kings which were before thee: so shall they burn odours for thee.”
3 more voices on this verse
Jeremiah 34:5
“In peace - See Jer 12:12 note. Burn odors - “Make a burning.” The burning was probably that of piles of wood, and spices were added only as an special honor. It was not a Jewish custom to burn the dead. As these burnings depended upon the estimation in which the dead king was held, the verse implies a prosperous reign, such as Zedekiah might have had as an obedient vassal to BabyIon. I have pronounced the word - I have spoken the word.”
Jeremiah 34:5
The honors here mentioned were denied to Jehoiakim (Jer 22:18). Ah, lord!--The Hebrews in their chronology (Seder Olam) mention the wailing used over him, "Alas! King Zedekiah is dead, drinking the dregs (that is, paying the penalty for the sins) of former ages."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Jeremiah 34:5
“He shall burn it with fire - This was a newly-added circumstance. Among many ancient nations they burned the bodies of the more illustrious dead. Odours were used in the burning: they then gathered the ashes, and put them into an urn or pitcher, sometimes into a strong vessel, and buried them. Many of these have been digged up in different parts of England, where the Romans had stations.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Jeremiah the prophet relayed all these words: Jeremiah the prophet gave Zedekiah king of Judah the whole word, the fire and the captivity with the peace. Gill says he kept back nothing, though he knew it would anger the king. Clarke says he spoke at the risk of his life.
Jeremiah 34:6
“Then Jeremiah the prophet spake all these words,.... The threatening, as well as the consolatory ones; he kept back no part of the message he was sent with, but faithfully delivered the whole: unto Zedekiah king of Judah in Jerusalem; though he knew it would displease him, and bring himself into trouble, as it did; for upon this he was put into prison.”
1 more voice on this verse
Jeremiah 34:6
“Spake all these Words unto Zedekiah - He delivered this message at the hazard of his life. Jeremiah feared God, and had no other fear.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Barnes reads the two names as a date: early in the campaign, Lachish and Azekah still stood in the plain. Babylon had to take them before marching on Jerusalem or leave a gathering point for an Egyptian army. Adam Clarke notes that Rehoboam had fortified both cities (2 Chronicles 11:9-11).
Jeremiah 34:7
“This marks the exact time, that it was early in the campaign, while the outlying fortresses still occupied the attention of Nebuchadnezzars army. Lachish and Azekah were strong cities in the plain toward Egypt and must be taken before the Chaldseans could march upon Jerusalem: otherwise the Egyptians might collect there and fall upon them.”
The Broken Covenant: Freed Servants Taken Back Again
Jeremiah 34:8-12
After King Zedekiah had made a: Under the siege, Zedekiah made a covenant with the people “to proclaim liberty,” “that each man should free his Hebrew slaves.” The reversal followed, “later they changed their minds and took back the menservants and maidservants they had freed,” and verse 12 brings the LORD's answer.
Jeremiah 34:8
“The word that came unto Jeremiah - Here the second discourse begins, which was delivered probably a short time, even a few days, after the former. Zedekiah had made a covenant - We find no account elsewhere of this covenant: “Every man should let his man-servant and his maid-servant go free;” i.e., as we learn from Jer 34:14, on the sabbatical year; for the seventh year was the year of release. See Deu 15:12.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
free his Hebrew slaves, both male and female: The release applied to Hebrew slaves, men and women alike. John Gill traces it to the law of Exodus 21 and reads that law as a memorial of Israel's own release from slavery in Egypt. A people once freed was to hold no brother in bondage.
Jeremiah 34:9
“That every man should let his manservant, and every man his maidservant, being an Hebrew, or an Hebrewess, go free,.... This is the proclamation that was agreed to be made, that every manservant and maidservant, that serve six years an apprenticeship, should be freed from their servitude, according to the law in Exo 21:1; a law founded upon justice and equity, mercy and compassion; done for the honour of the Jewish nation, that they might be a free people, and in commemoration of their deliverance from their servitude in Egypt.”
They obeyed and released them: The officials and the people freed their servants. Henry calls the covenant a solemn oath, made before the LORD in his house, binding them to what the law of God already commanded. Barnes stresses that the release was their own act, made as the army of Babylon approached.
Jeremiah 34:10
“Now when all the princes, and all the people, which had entered into the covenant,.... The king had made with the people.”
later they changed their minds: Verses 21 and 22 place the reversal in the pause when the army of Babylon had withdrawn. Matthew Henry reads that retreat as what emboldened the owners. Adam Clarke reads the verse another way, as masters who promised release at the close of the seventh year and kept their servants.
Jeremiah 34:11
“But afterward they turned - They had agreed to manumit them at the end of the seventh year; but when the seventh year was ended, they recalled their engagement, and detained their servants. This, I believe, is what is here meant.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
the word of the LORD came to Jeremiah: The answer came at once. John Gill reads verse 21 as proof that this word reached Jeremiah while the Chaldean army was still away, before it returned to the siege. The sentence was spoken while the owners still counted themselves safe.
Jeremiah 34:12
“This prophecy concerning Zedekiah was delivered to Jeremiah, and by him to the parties concerned, before he was shut up in the prison, for we find this prediction here made the ground of his commitment, as appears by the recital of some passages out of it, ch. xxxii.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Jeremiah 34:13-16
The LORD recalls the release law given at the exodus and notes that “your fathers did not listen or incline their ear.” The sons had done right, making a covenant “in the house that bears My Name,” then “profaned My name” by taking their slaves back.
Jeremiah 34:13
“The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants should enjoy the sabbatical freedom at the hands of the foe (Jer 52:16) which their own countrymen denied them!”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Jeremiah 34:13
“And this is called a covenant; for our performance of the duty required is the condition of the continuance of the favours God has bestowed. This law they and their fathers had broken. Their worldly profit swayed more with them than God's command or covenant.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Every seventh year: The command to free a Hebrew brother came in the seventh year, after six years of service. Jamieson, Fausset and Brown read the count as within the seventh year and compare Deuteronomy 14:28. The fathers never kept this law.
Jeremiah 34:14
“At the end of seven years--that is, not on the eighth year, but within the limit of the seventh year, not later than the end of the seventh year (Ex 21:2; So "at the end of three years" (De 14:28; 2Ki 18:10), and "after three days, I will rise again" (Mt 27:63), that is, on the third day (compare Mt 27:64).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Recently you repented and did what pleased Me: The LORD counts the release as right in his sight, though fear of the sword had brought it about. Henry says that had they kept the covenant their peace might have lasted, as Daniel 4 says of Nebuchadnezzar. They made it in the house that bears his name.
Jeremiah 34:15
“Though it was their trouble that drove them to it, yet he was well pleased with it; and if they had persevered in this act of mercy to the poor, to their poor servants, it might have been a lengthening of their tranquillity, Dan. iv.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
profaned My name: Two wrongs were done at once. Adam Clarke explains that God's name was profaned when an oath sworn with him as witness was broken. Matthew Henry adds the cost to the slaves themselves, who went back into bondage after a taste of liberty and found it harder to bear.
Jeremiah 34:16
“Ye - polluted my name - Had made the covenant in my name, calling me to witness it; now ye have dishonored my name, by breaking that covenant, and acting contrary to my law.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Jeremiah 34:17-20
Therefore this is what the LORD: The LORD says, “So now I proclaim freedom for you,” and names it “freedom to fall by sword, by plague, and by famine.” They had sealed the covenant by passing “between the pieces of the calf,” the rite of Genesis 15.
Jeremiah 34:17
“I proclaim a liberty for you - Ye proclaimed liberty to your slaves, and afterward resumed your authority over them; and I had in consequence restrained the sword from cutting you off: but now I give liberty to the sword, to the pestilence, and to the famine, and to the captivity, to destroy and consume you, and enslave you: for ye shall be removed to all the kingdoms of the earth. The prophet loves to express the conformity between the crime and its punishment.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Jeremiah 34:17
“But this shows what liberty to sin really--it is but a liberty to the sorest judgments. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Jeremiah 34:17
“The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (Ps 121:3), which is real "liberty" (Ps 119:45; 2Co 3:17), only to pass under the terrible bondage of other taskmasters, the "sword," &c. to be removed--The Hebrew expresses agitation (see on Jer 15:4).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
like the calf they cut in two: The calf was cut in two and its pieces laid apart, and those making the covenant passed between them. Clarke describes the rite, and Henry says the calf was offered to God, making him a party to the covenant. Each man called on himself the fate of the calf.
Jeremiah 34:18
“When they cut the calf in twain, and passed between the parts thereof - This was the ancient and most solemn way of making a covenant. 1. A calf as sacrifice was offered to God to secure his approbation and support. 2. The victim was then exactly divided from the nose to the rump; the spinal marrow being divided longitudinally, in the most careful manner, that the half of it might remain on each side. 3. These divided parts were laid opposite to each other, a passage being left between them.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
the court officials, the priests: Verse 19 names who swore the oath, from the officials of Judah and Jerusalem to the priests and the common people. Jamieson, Fausset and Brown note that the sentence begun in verse 18 is completed in verse 20. Every rank that walked between the pieces falls under it.
food for the birds of the air: Jamieson, Fausset and Brown read the enemies who seek their lives as implacable, satisfied with nothing short of blood and never content with plunder alone. They see the men who divided the calf left in pieces themselves. No one would bury them.
Jeremiah 34:20
“I will even give--resuming the sentence begun, but not completed (Jer 34:18), "I will give," &c. seek their life--implacably: satisfied with nothing short of their blood; not content with booty. dead bodies--The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Jeremiah 34:21-22
And I will deliver Zedekiah king: Zedekiah and his officials are handed to “the army of the king of Babylon that had withdrawn from you,” so the lifting is a reprieve. Barnes and Henry connect the withdrawal to chapter 37, where an Egyptian army draws Babylon off for a time.
Jeremiah 34:21
“The king of Babylon’s army, which are gone up from you - Nebuchadnezzar, hearing that there was an Egyptian army coming to the relief of Jerusalem, raised the siege, went out, and met and defeated the Egyptians. It was in the interim this prophecy was delivered.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Jeremiah 34:21
“Pharaoh was bringing an army of Egyptians to oppose the progress of the king of Babylon's victories, upon the tidings of which the Chaldeans raised the siege for a time, as we find, ch. xxxvii. They departed from Jerusalem. See how ready God was to put a stop to his judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
I will bring them back to this city: The LORD commands, and the army of Babylon returns. Clarke records the outcome: they fought against the city, captured it after a stubborn defense and burned it down, taking Zedekiah captive. Henry calls it just that a people who broke their covenant lost the hope the withdrawal had raised.
Jeremiah 34:22
“I will - cause them to return - They did return; re-invested the city; and, after an obstinate defense, took it, plundered it, and burned it to the ground, taking Zedekiah and his princes captive.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Keep studying
Studies6
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Carl Friedrich Keil, The Prophecies of Jeremiah; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries; John Gill and Matthew Henry, Commentary on the Whole Bible.