Jeremiah

How Nave’s arranged it

• 1. Of Libnah, grandfather of Jehoahaz2 Kings 23:312 Kings 24:18Jeremiah 52:1
• 2. A chief of Manasseh1 Chronicles 5:24
• 3. An Israelite who joined David at Ziklag1 Chronicles 12:4
• 4. Two Gadites who joined David at Ziklag1 Chronicles 12:101 Chronicles 12:13
• 5. The prophetJeremiah 1:1
• A RechabiteJeremiah 35:3
• A priestJeremiah 1:1
• Call ofJeremiah 1:4–19
• Time of his propheciesJeremiah 3:6Jeremiah 21:1Jeremiah 24:1Jeremiah 25:1–3Jeremiah 26:1Jeremiah 28:1Jeremiah 32:1Jeremiah 34:1Jeremiah 45:1Jeremiah 49:34
• Letter to the captives in BabylonJeremiah 29
• Sorrow of, under persecutionJeremiah 15:10Jeremiah 15:15Jeremiah 17:15–18
• Conspiracy againstJeremiah 11:21–23Jeremiah 18:18–23

The passages, in Bible order (64)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. 2 Kings 23:31

   Jehoahaz was twenty-three years old when he became king, and he reigned in Jerusalem three months. His mother’s name was Hamutal daughter of Jeremiah; she was from Libnah.

   ›Commentary on 2 Kings 23:312 voices

   “Jehoahaz, also called Shalom, reigned three months until the Egyptians came back from Mabboug. At that stage [Pharaoh] enchained him and brought him to Egypt. So [Jehoahaz] left his country and never came back, according to the prophecy that Jeremiah had spoken against him. Pharaoh …

   “Jehoahaz was twenty three years old when he began to reign,.... Who seems to be the same with Shallum, Jer 22:11. and he reigned three months in Jerusalem; a short reign, being deposed by the king of Egypt, as after related: and his mother's name was Hamutal, the daughter of Jeremiah of Libnah; a city in the tribe of Judah, Jos 10:29.

   Everything gathered on 2 Kings 23:31→

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2. 2 Kings 24:18

   Zedekiah was twenty-one years old when he became king, and he reigned in Jerusalem eleven years. His mother’s name was Hamutal daughter of Jeremiah; she was from Libnah.

   ›Commentary on 2 Kings 24:181 voice

   “Zedekiah was twenty years old when he began to reign,.... So that he was but between nine and ten years of age when his father Josiah died; for Jehoahaz reigned three months, Jehoiakim eleven years, and his son three months and ten days: and he reigned eleven years in Jerusalem: and his mother's name was Hamutal the daughter of Jeremiah of Libnah; by which it appears that he was the brother of Jehoahaz by father and mother's side, 2Ki 23:

   Everything gathered on 2 Kings 24:18→

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3. 1 Chronicles 5:24

   These were the heads of their families: Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel.

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4. 1 Chronicles 12:4

   Ishmaiah the Gibeonite, a mighty man among the Thirty and a leader over the Thirty; Jeremiah, Jahaziel, Johanan, and Jozabad the Gederathite;

   ›Commentary on 1 Chronicles 12:41 voice

   “And Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty,.... That came with him, and he had the command of; this man was of Gibeon, another city in the tribe of Benjamin, Jos 18:25. and Jeremiah, and Jahaziel, and Johanan, and Josabad, the Gederathite; one of Gederah, a city in the tribe of Judah, perhaps on the borders of that and Benjamin; Joram speaks of it as belonging to the country of the city Aelia or Jerusalem.

   Everything gathered on 1 Chronicles 12:4→

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5. 1 Chronicles 12:10

   Mishmannah the fourth, Jeremiah the fifth,

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6. 1 Chronicles 12:13

   Jeremiah the tenth, and Machbanai the eleventh.

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7. 2 Chronicles 35:25

   Then Jeremiah lamented over Josiah, and to this day all the choirs of men and women sing laments over Josiah. They established them as a statute for Israel, and indeed they are written in the Book of Laments.

   ›Commentary on 2 Chronicles 35:252 voices

   “Jeremiah lamented for Josiah, &c.--The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation.

   “Some find Jeremiah’s lament in the entire Book of Lamentations; others in a part of it Lam. 4. But most critics are of opinion that the lament is lost. Days of calamity were commemorated by lamentations on their anniversaries, and this among the number. The “Book of Dirges” was a collection of such poems which once existed but is now lost. And made them an ordinance - Rather, “and they made them an ordinance,” they i. e. who had authority to do so, not the minstrels.

   Everything gathered on 2 Chronicles 35:25→

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8. Jeremiah 1:1

   These are the words of Jeremiah son of Hilkiah, one of the priests in Anathoth in the territory of Benjamin.

   ›Commentary on Jeremiah 1:12 voices

   “The words of Jeremiah the son of Hilkiah,.... This is the general title of the whole book, and includes all his discourses, sermons, and prophecies; and designs not his own words, but the words of the Lord, which were put into his mouth, and he delivered under divine inspiration. The Septuagint version renders it, "the word of God": and the Arabic version, "the word of the Lord": the Targum, "the words of the prophecy of Jeremiah;'' who is described by his descent and parentage, "the son of Hilkiah". The Arabic version calls him Selkiah.

   “The words of Jeremiah - The usual title of the prophetic books is “the Word of the Lord,” but the two books of Amos and Jeremiah are called the words of those prophets, probably because they contain not merely the words of those prophets, probably because they contain not merely prophecies, but also the record of much which belongs to the personal history of the writers. This title might therefore be translated the “life of Jeremiah” or “acts of Jeremiah,” though some understand by it a collection of the prophecies of Jeremiah.

   Everything gathered on Jeremiah 1:1→

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9. Jeremiah 1:4–19

   The word of the LORD came to me, saying:

   ›Commentary on Jeremiah 1:4–191 voice

   “Then the word of the Lord came unto me, saying. Not in the days of Jehoiakim, but in the thirteenth year of the reign of Josiah, Jer 1:2. The Septuagint and Vulgate Latin versions read, "unto him".

   Everything gathered on Jeremiah 1:4–19→

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10. Jeremiah 3:6

    Now in the days of King Josiah, the LORD said to me, “Have you seen what faithless Israel has done? She has gone up on every high hill and under every green tree to prostitute herself there.

    ›Commentary on Jeremiah 3:61 voice

    “The Lord said also unto me in the days of Josiah the king - This is a new discourse, and is supposed to have been delivered after the eighteenth year of the reign of Josiah. Here the prophet shows the people of Judah the transgressions, idolatry, obstinacy, and punishment of their brethren, the ten tribes, whom he calls to return to the Lord, with the most gracious promises of restoration to their own country, their reunion with their brethren of Judah, and every degree of prosperity in consequence.

    Everything gathered on Jeremiah 3:6→

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11. Jeremiah 4:14–18

    Wash the evil from your heart, O Jerusalem, so that you may be saved. How long will you harbor wicked thoughts within you?

    ›Commentary on Jeremiah 4:14–181 voice

    “(Verse 14.) Wash your heart from wickedness, O Jerusalem, that you may be saved: how long shall evil thoughts dwell in you? To the people who say, 'Woe to us, for we have been devastated,' the Prophet responds, rather through the Prophet God responds: Wash your heart from wickedness, O Jerusalem, with that water about which Isaiah also speaks: 'Wash yourselves, make yourselves clean' (Isaiah 1:16), the water of saving baptism, the water of repentance.

    Everything gathered on Jeremiah 4:14–18→

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12. Jeremiah 8:18–21

    My sorrow is beyond healing; my heart is faint within me.

    ›Commentary on Jeremiah 8:18–212 voices

    “(Verse 18) My sorrow is upon sorrow, my heart is mourning within me. As we have said before, the previous seventy sentences, which were said, were connected in order to establish: 'And they will bite you,' says the Lord, 'incurably: with the pain of your heart, you will faint.' However, in Hebrew, the word for pain, which is translated into Greek as ὀδύνη, is not so much a physical pain as it is a grimace of the mouth, contracted and resembling a laugh.

    “When I would comfort myself against terror,.... Either naturally, by eating and drinking, the necessary and lawful means of refreshment; or spiritually, by reading the word of God, and looking over the promises in it: my heart is faint in me; at the consideration of the calamities which were coming upon his people, and which were made known to him by a spirit of prophecy, of which he had no room to doubt. So the Targum takes them to be the words of the prophet, paraphrasing them, "for them, saith the prophet, my heart grieves.''

    Everything gathered on Jeremiah 8:18–21→

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13. Jeremiah 9:1

    Oh, that my head were a spring of water, and my eyes a fountain of tears! I would weep day and night over the slain daughter of my people.

    ›Commentary on Jeremiah 9:12 voices

    “(Chapter IX — Verse 1) Who will give water to my head, and a fountain of tears to my eyes, so that I may weep day and night for the slain daughters of my people? If I could only be turned into weeping, and tears were to flow abundantly like a river, still I would not be able to weep worthy tears for the slain daughters of my people. For their affliction is so great that it surpasses all sorrow. And this can be understood both from the perspective of the Prophet and of the Lord.

    “Oh that my head were waters, and mine eyes a fountain of tears,.... Or, "who will give to my head water, and to mine eyes a fountain of tears?" as the Septuagint, Vulgate Latin, and Arabic versions. The prophet wishes that his head was turned and dissolved into water, and that tears might flow from his eyes as water issues out from a fountain; and he suggests, that could this be, it would not be sufficient to deplore the miserable estate of his people, and to express the inward grief and sorrow of his mind on account of it.

    Everything gathered on Jeremiah 9:1→

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14. Jeremiah 10:19–22

    Woe to me because of my brokenness; my wound is grievous! But I said, “This is truly my sickness, and I must bear it.”

    ›Commentary on Jeremiah 10:19–222 voices

    “(Verse 19.) Woe is me for my brokenness, my grievous wound. LXX: Woe is you for your brokenness, your grievous wound. According to the Hebrew text, Jerusalem itself speaks, expressing that it has been heavily afflicted and endures an incurable wound. However, according to the LXX, it is the Prophet who speaks to Jerusalem and laments over its brokenness and its wound. But I say, truly this is my weakness (or my wound), and I will bear it (or it seizes me).

    “The lamentation of the daughter of Zion, the Jewish Church, at the devastation of the land, and her humble prayer to God for mercy. Jer 10:19 Grievous - Rather, “mortal,” i. e., fatal, incurable. A grief - Or, “my grief.” Jer 10:20 tabernacle - i. e., “tent.” Jerusalem laments that her tent is plundered and her children carried into exile, and so “are not,” are dead Mat 2:18, either absolutely, or dead to her in the remote land of their captivity.

    Everything gathered on Jeremiah 10:19–22→

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15. Jeremiah 11:21–23

    Therefore this is what the LORD says concerning the people of Anathoth who are seeking your life and saying, “You must not prophesy in the name of the LORD, or you will die by our hand.”

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16. Jeremiah 12:1–6

    Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease?

    ›Commentary on Jeremiah 12:1–62 voices

    “Righteous art thou, O Lord, when I plead with thee,.... The six first verses of this chapter properly belong to the preceding, being of the same argument, and in strict connection with the latter part of it.

    “Yet let me talk ... - Rather, yet will I speak with thee on a matter of right. This sense is well given in the margin. The prophet acknowledges the general righteousness of God’s dealings, but cannot reconcile with it the properity of the conspirators of Anathoth This difficulty was often present to the minds of the saints of the Old Testament, see Job 21:7 ff; Ps. 37; Ps. 73. Happy - Rather, secure, tranquil.

    Everything gathered on Jeremiah 12:1–6→

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