On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Jeremiah (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Jeremiah data set: every chapter of LXX Jeremiah (1-52) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim). Major translation and interpretive cruxes are handled within those notes rather than silently resolved. Jeremiah is the long prophetic witness to Judah's covenant breach, Babylonian judgment, the contest over true prophecy, the promised new covenant, and the fall of Jerusalem. The Septuagintal edition is notably shorter and differently ordered than the Masoretic Text, making the Greek book an especially important textual witness in its own right. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Jeremiah combines call narrative, temple sermon, symbolic action, prose conflict, restoration promises, and oracles against the nations. The annotation tracks both the book's theological movement and the Septuagint's distinctive arrangement. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–25 — Judah indicted and Jeremiah commissioned. The prophet's call, the broken covenant, the temple denunciations, and the early signs of invasion establish Jeremiah as herald of unavoidable judgment.
• II · 26–38 — Conflict, yoke, and the promise of restoration. Jeremiah's disputes with kings, priests, and rival prophets culminate in the yoke-oracles, the letter to the exiles, the book of consolation, and the promise of a new covenant.
• III · 39–52 — Fall, remnant, nations, and aftermath. Jerusalem falls, Gedaliah's fragile remnant collapses, the nations hear their own doom, and the final historical appendix leaves Judah ruined yet not beyond remembered mercy.

Chapter-by-chapter

Jeremiah 1 — ΙΕΡΕΜΙΑΣ Α′

Theme. Consecrated before birth, Jeremiah receives words, warning signs, and a fortified calling.

Outline.

• A · 1:1-3 — The word is anchored in Jeremiah's priestly and royal setting. The superscription identifies Jeremiah's ancestry, hometown, and the Judahite reigns during which the word came, stretching from Josiah to the exile of Jerusalem.
• B · 1:4-8 — The Lord claims Jeremiah before birth and overrules his protest. God declares that he knew, sanctified, and appointed Jeremiah before he was formed, while the prophet's objection about youth is answered with command and assurance.
• C · 1:9-10 — The Lord places his words in Jeremiah's mouth and appoints his scope. By touching the prophet's mouth, the Lord authorizes Jeremiah and defines his ministry as both destructive and constructive over nations and kingdoms.
• D · 1:11-16 — The almond rod and boiling cauldron interpret the coming judgment. The first sign announces that the Lord is watching over his word, and the second reveals that disaster from the north will fall on the land because Judah abandoned the Lord for idols.
• E · 1:17-19 — Jeremiah is commanded to stand and is fortified for resistance. The prophet must rise, speak everything commanded, and face kings, officials, priests, and people as a fortified city whom the Lord will preserve through the conflict.

Translation & textual notes. Jeremiah 1 serves as the book's formal commissioning narrative. The opening verses anchor the prophet historically in Anathoth and in the final decades of Judah before Jerusalem's exile, then the chapter turns to the divine word that set Jeremiah apart before birth. The core movement balances inadequacy and assurance: Jeremiah protests his youth, but the Lord places his own words in the prophet's mouth and appoints him over nations and kingdoms for both tearing down and rebuilding. The two vision reports of the almond rod and the boiling cauldron interpret the commission, showing that the Lord is watchful over his word and that judgment from the north is about to break upon Judah for covenant infidelity. It closes by hardening Jeremiah for conflict, portraying him as a fortified city and bronze wall who will be opposed yet not overcome because the Lord is with him to deliver him.

Jeremiah 2 — ΙΕΡΕΜΙΑΣ Β′

Theme. Early love gives way to broken cisterns, idols, and self-inflicted shame.

Outline.

• A · 2:2-8 — The Lord remembers Israel's early devotion and indicts her leaders' forgetfulness. The oracle opens with the memory of wilderness loyalty and then contrasts it with the people's pollution of the land and the failure of priests, shepherds, and prophets.
• B · 2:9-13 — The nations are summoned to witness Israel's irrational exchange. The Lord litigates the case by asking whether any people changed gods as Israel changed its glory, abandoning the fountain of living water for broken cisterns.
• C · 2:14-19 — Judah's humiliation proves the bitterness of forsaking the Lord. Predators, foreign powers, and failed alliances become the visible result of Judah's decision to leave the Lord and seek other waters.
• D · 2:20-28 — Idolatry is exposed through images of prostitution, stubbornness, and handmade gods. The people are portrayed as a wild, lust-driven vine that denies its guilt even while calling wood and stone its parents and multiplying gods by city and street.
• E · 2:29-37 — Judgment answers Judah's denial and leaves her shamed in false trust. The Lord rejects Judah's protests of innocence, points to slain prophets and innocent blood, and declares that her repeated political shifts will end in disgrace because he has rejected her false confidences.

Translation & textual notes. Jeremiah 2 is the book's opening covenant lawsuit against Judah. It begins with the Lord's remembered tenderness toward Israel's early devotion in the wilderness and then turns sharply to the betrayal by which the people traded the living God for emptiness. The unit layers accusation through recollection, interrogation, and vivid metaphor: leaders forgot the Lord, the people polluted a fruitful land, and the nation exchanged the fountain of living water for cracked cisterns. From there the oracle exposes the consequences of apostasy in political humiliation, futile reliance on Egypt and Assyria, sexualized images of cultic infidelity, and the stubborn refusal to admit guilt. It closes by unmasking Judah's self-justification and by declaring that the false hopes she chases will leave her ashamed and empty-handed.

Jeremiah 3 — ΙΕΡΕΜΙΑΣ Γ′

Theme. Apostate sisters are summoned to return under promised shepherds and renewed Zion.

Outline.

• A · 3:1-5 — Judah's brazen harlotry makes the covenant breach appear irreparable. Opens with the logic of divorce and pollution, yet Judah keeps returning with shameless speech and entrenched evil.
• B · 3:6-11 — Israel's apostasy and Judah's treachery are compared under the divorce metaphor. The Lord recalls Israel's mountain-top whoredom, her dismissal, and Judah's refusal to fear, so that Judah proves even more treacherous than her sister.
• C · 3:12-18 — A northern summons to return opens into promises of shepherds, new worship, and reunified people. Mercy is announced to apostate Israel, repentance is demanded, Zion is promised wise shepherds, the ark recedes, Jerusalem becomes the Lord's throne, and Judah and Israel come together from the north.
• D · 3:19-20 — The Lord names the filial inheritance he intended and Israel's actual betrayal. God had purposed adoption, inheritance, and filial address, but Israel proved faithless like an untrue wife.
• E · 3:21-25 — A weeping confession rejects false hill worship and returns salvation to the Lord alone. Israel's tears are heard, healing is offered, idols are exposed as vain, ancestral losses are admitted, and the people lie down in shame confessing long disobedience.

Translation & textual notes. The Greek text of Jeremiah 3 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The argument is structured by the marriage-and-divorce metaphor already underway in Jeremiah 2, but it presses the image harder: Judah has made herself publicly impure, Israel has already received a writ of dismissal, and yet the Lord still commands return. The second half holds together accusation and astonishing promise, moving from exposure of treachery to visions of restored shepherding, Jerusalem as the Lord's throne, Judah and Israel reunited from exile, and a spoken confession that false hilltop worship can never save. Greek versification is followed here.

Jeremiah 4 — ΙΕΡΕΜΙΑΣ Δ′

Theme. Uncircumcised hearts bring northern invasion, cosmic unraveling, and Zion's labor pains.

Outline.

• A · 4:1-4 — A conditional return is offered through truth, justice, and circumcision of heart. Israel and Judah are summoned to real repentance: removal of abominations, truthful oath, new cultivation, and inward circumcision before wrath erupts.
• B · 4:5-10 — Trumpet warning announces northern disaster and terrifies every rank. Alarm is sounded through Judah, flight to fortified cities is urged, the lion rises from the north, mourning is commanded, and king, princes, priests, prophets, and even Jeremiah reel before the coming sword.
• C · 4:11-18 — A scorching wind and distant watchmen declare judgment against Jerusalem. A destructive wind, swift chariots, Danite reports, encircling besiegers, and the bitter consequence of Judah's own ways are all announced against the city.
• D · 4:19-26 — The prophet convulses as he sees land and creation collapsing into emptiness. Jeremiah's inner organs tremble at the trumpet as he beholds devastation spreading through the whole land until earth, heavens, hills, birds, Carmel, and cities appear undone.
• E · 4:27-31 — Judgment is total yet not final, and Jerusalem's beautifying cannot save her from death-pains. The Lord declares desolation without full annihilation, the land mourns, the population flees, and Zion appears as a laboring woman abandoned by her lovers and fainting among the slain.

Translation & textual notes. The Greek text of Jeremiah 4 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The unit belongs to the same early Jeremiac preaching cycle as Jeremiah 2-3, but here the summons to return immediately opens into alarm. Repentance is described in terms of breaking up new soil, circumcising the heart, and swearing truly in the Lord; then the scene fills with trumpet calls, a lion from the north, stunned rulers, deceptive assurances shattered by the sword, the prophet's own internal convulsion, and a vision of the land collapsing back toward pre-creation chaos. It closes by exposing the futility of cosmetic self-beautifying before predatory lovers and by personifying Zion as a laboring woman whose life ebbs away among the slain. Greek versification is followed here.

Jeremiah 5 — ΙΕΡΕΜΙΑΣ Ε′

Theme. No class in Jerusalem remains sound, so a foreign destroyer is summoned.

Outline.

• A · 5:1-6 — Jerusalem cannot produce even one just and faithful person. A citywide search for justice fails, first among the poor and then among the great, and the universal refusal of the Lord explains why predatory judgment is approaching.
• B · 5:7-13 — Adultery, false oaths, and false assurance remove every claim to pardon. The Lord exposes Judah as satiated yet adulterous, shameless in desire, dismissive of judgment, and contemptuous toward prophets whom they treat as empty wind.
• C · 5:14-19 — A distant nation becomes the fire of the Lord against his rebellious people. Jeremiah’s words are made into fire, a far-off nation is summoned as the instrument of devastation, yet the Lord still promises not to make a complete end.
• D · 5:20-25 — The people refuse to fear the Creator who governs sea, rain, and harvest. Judah is called foolish and heartless because they neither perceive the Lord’s rule over creation nor acknowledge that their own sins have withheld covenant good.
• E · 5:26-31 — Predatory injustice and corrupt religious leadership bring the chapter to its verdict. The final section traces social evil from traps and fraudulent wealth to failed justice, false prophets, complicit priests, and a people who actively love deception.

Translation & textual notes. The Greek text of Jeremiah 5 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The argument is structured as a prosecutorial search narrative that turns into a covenant lawsuit. Jerusalem is challenged to produce even one person marked by justice and fidelity, but the prophet's search moves from the poor to the great and finds rebellion everywhere. The middle of the chapter alternates between divine questions and announced judgment: adultery, false oaths, denial of coming evil, contempt for prophetic speech, and the arrival of a far-off nation as the Lord's instrument. The final movement widens the charge to creation theology and public ethics, rebuking a people who will not fear the Lord who restrains the sea and gives the rains, while wicked men trap others, houses fill with fraud, and prophets, priests, and people conspire in falsehood. Greek versification is followed here.

Jeremiah 6 — ΙΕΡΕΜΙΑΣ Ϛ′

Theme. Judah rejects the ancient good way and faces refining fire from the north.

Outline.

• A · 6:1-5 — Alarm rises as the northern assault closes on Zion. Alarm is sounded as northern invaders move to surround and assault daughter Zion.
• B · 6:6-8 — The Lord authorizes siege against a city full of oppression. The Lord authorizes the siege because Jerusalem is saturated with oppression and unrelenting evil.
• C · 6:9-15 — A deaf people and false healers stand exposed. The prophet exposes a people deaf to the word and leaders who heal the nation's ruin with false assurances of peace.
• D · 6:16-21 — Judah rejects the ancient path, the watchmen, and acceptable worship. Judah refuses the ancient paths, ignores the watchmen, and offers worship that the Lord rejects.
• E · 6:22-30 — The invader arrives and Judah is declared rejected silver. The northern army arrives; Zion is called to lament; and the people are declared rejected silver after failed refining.

Translation & textual notes. Jeremiah 6 presses the siege of Jerusalem to the foreground. It begins with an alarm sounded from Benjaminite territory as disaster leans down from the north, then presents the invaders as shepherds encircling Zion and impatient to assault her by day or by night. The Lord himself authorizes the siege because the city has become a wellspring of violence, oppression, and deceit. The middle of the chapter broadens the indictment: from the least to the greatest, and from priest to false prophet, Judah is committed to unjust gain and treats the people's wound superficially with counterfeit cries of peace. Then turns to rejected remedies, as the Lord offers the ancient good way, sends watchmen, and rejects perfumed worship because the people refuse both word and law. It closes with the advance of the northern host, communal lament, and a metallurgical verdict in which Judah proves to be refuse silver that the refiner cannot purge.

Jeremiah 7 — ΙΕΡΕΜΙΑΣ Ζ′

Theme. Temple confidence collapses before injustice, idolatry, and a new Shiloh-like judgment.

Outline.

• A · 7:2-7 — The gate sermon calls Judah to amend its ways. Jeremiah summons all Judah to hear at the temple entrance, rejects confidence in deceptive temple slogans, and ties continued dwelling in the land to concrete reforms in conduct, justice, and neighbor-love.
• B · 7:8-15 — Temple confidence is exposed as robbery before the Lord. The people trust lying words, combine crimes and idol service with liturgical presence, and are warned by the precedent of Shiloh that the house bearing the Lord's name will not be spared.
• C · 7:16-20 — Intercession is forbidden because household idolatry fills the land. Jeremiah is told not to pray for the people, since Judah's families openly serve the queen of heaven and thereby heap shame and inextinguishable wrath upon the land.
• D · 7:21-26 — Obedience, not sacrifice, was the covenant demand from the exodus onward. The Lord relativizes their sacrifices, recalls that the foundational command was to hear his voice and walk in his ways, and indicts the nation for hardening itself beyond its fathers despite constant prophetic sending.
• E · 7:29-34 — Topheth becomes the emblem of rejection, slaughter, and silenced joy. Jerusalem is called to lament because Judah has polluted the Lord's house and burned sons and daughters in the valley of Ben-hinnom; the place will be renamed for slaughter, the dead left unburied, and bridal joy cut off from the cities of Judah.

Translation & textual notes. Jeremiah 7 is the temple-gate sermon in its Greek form: the prophet stands before Judah and attacks the false confidence that treats the presence of the sanctuary as insulation from judgment. The unit binds covenant ethics to cultic legitimacy, insisting that residence in the land depends on amended ways, just adjudication, protection of the vulnerable, and exclusive loyalty to the Lord. Its middle movement exposes the contradiction of theft, bloodshed, Baal worship, and then liturgical appearance before the Lord's house, while the latter half turns from Shiloh as precedent to Topheth as the culminating sign that sacrilege and child-sacrifice have made the place itself liable to devastation.

Jeremiah 8 — ΙΕΡΕΜΙΑΣ Η′

Theme. Refused repentance leaves Judah shamed, unwisened, and beyond human healing.

Outline.

• A · 8:1-3 — The dead are exposed before the powers they served. Judgment reaches beyond life as Judah's kings, rulers, priests, prophets, and citizens are disinterred and displayed before the heavenly bodies they loved, while the survivors of that generation are said to prefer death to life.
• B · 8:4-7 — Judah refuses the return even creatures know by instinct. The Lord asks why the nation will not rise after falling or return after turning aside, then contrasts its shameless persistence in evil with migratory creatures that keep their appointed seasons.
• C · 8:8-10 — Claimed wisdom collapses because the Lord's word is rejected. Scribes and wise men are exposed as false, their possession of Torah rendered futile because they have spurned the Lord's word; therefore their houses, women, and fields pass to others.
• D · 8:13-17 — Harvest fails and the northern invasion becomes unavoidable. Fruitfulness disappears, fortified cities become places of collapse rather than safety, and the Lord announces horsemen and venomous serpents that cannot be charmed away.
• E · 8:18-23 — Prophetic and communal lament grieve an unhealed people. Closes in grief: distant cries ask whether the Lord is absent from Zion, summer passes without deliverance, the prophet is shattered with the daughter of his people, and the final question asks why no balm or physician has restored her.

Translation & textual notes. Jeremiah 8 continues the sentence pronounced in the temple sermon by imagining a humiliation that reaches even the graves of Judah's dead. The unit alternates between accusation and lament: first the bones of kings, priests, prophets, and citizens are exposed before the heavenly powers they loved; then Judah's moral inversion, false wisdom, and refusal to return are unmasked. The closing movement shifts into broken communal speech and prophetic grief, so that invading horses, serpent-plagues, unanswered hopes of healing, and tears for the daughter of the people all gather into one long meditation on a wound that leadership, cult, and human cleverness cannot cure.

Jeremiah 9 — ΙΕΡΕΜΙΑΣ Θ′

Theme. Deceit ruins the land, and true boasting is only in knowing the Lord.

Outline.

• A · 9:1-8 — The prophet laments a people given over to adultery and deception. Jeremiah wishes for wilderness distance from a treacherous people whose tongues are weapons, whose relationships are unsafe, and whose refusal to know the Lord provokes refining judgment.
• B · 9:9-15 — The ruined land is explained as the fruit of forsaking the Lord's law. Lament over mountains, wilderness paths, and Jerusalem's desolation gives way to the divine explanation that Judah abandoned the law, pursued idols, and will therefore be fed with bitterness and scattered.
• C · 9:16-21 — Public mourning answers the approach of death and national shame. The Lord summons mourning women to teach lament because death has entered the land, children and youths are cut off, and corpses will lie unburied across the field.
• D · 9:22-25 — True boasting is in knowing the Lord, whose judgment reaches nations and Judah alike. Human wisdom, strength, and wealth are stripped of final value; only knowledge of the Lord matters, and his visitation will expose both uncircumcised nations and uncircumcised Israelite hearts.

Translation & textual notes. The Greek text of Jeremiah 9 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This unit is a lamenting indictment of a society hollowed out by adultery, treachery, false speech, and refusal to know the Lord. It moves from the prophet's desire to flee, through a dense portrayal of deceitful social life, into judgment on the land, summons to professional mourners, and finally into one of Jeremiah's most famous theological reversals: true boasting belongs not in wisdom, strength, or wealth, but in understanding the Lord who does mercy, judgment, and righteousness. It closes by widening judgment beyond Judah to the nations and to uncircumcised hearts. Greek versification is followed here.

Jeremiah 10 — ΙΕΡΕΜΙΑΣ Ι′

Theme. Lifeless idols are mocked before the living Creator, then lament turns toward exile.

Outline.

• A · 10:1-5 — Israel must not fear the lifeless customs of the nations. The house of Israel is warned away from heavenly signs and idol-customs, which are nothing more than decorated but immobile artifacts.
• B · 10:9-16 — The Lord alone is the living Creator while idols and idol-makers are shamed. Contrasts imported precious materials and crafted images with the Lord who stretched out heaven, commands storm and waters, and stands as Jacob's true portion.
• C · 10:17-22 — Exile, broken habitation, and northern disaster become the people's lament. The addressee is told to gather belongings for exile, while shattered tents, foolish shepherds, and an approaching northern uproar define Judah's collapse.
• D · 10:23-25 — A closing prayer asks for measured correction and justice against devouring nations. Jeremiah confesses human inability to direct its own way, asks for discipline tempered by judgment rather than wrath, and petitions against nations that consumed Jacob.

Translation & textual notes. The Greek text of Jeremiah 10 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Juxtaposes satire on idols with confession of the living Creator and then turns into lament and prayer under impending invasion. The first movement ridicules the crafted gods of the nations as decorated but lifeless wood and metal, while the Lord alone makes earth, heaven, weather, and history. The second movement shifts from polemic to covenant grief: dwelling-place, shepherds, and northern catastrophe come into view, and the chapter ends with a chastened prayer for measured discipline and judgment upon nations that devour Jacob. Greek versification is followed here.

Jeremiah 11 — ΙΕΡΕΜΙΑΣ ΙΑ′

Theme. The broken covenant brings judgment on Judah and Jeremiah's persecutors in Anathoth.

Outline.

• A · 11:1-6 — Jeremiah is sent to proclaim the covenant publicly. The prophet is told to announce again the covenant made at the exodus, together with its curse, obedience-demand, and sworn promise.
• B · 11:8-17 — Judah repeats ancestral rebellion and receives covenant judgment. The people refuse to obey, return to the sins of their fathers, multiply idols throughout Judah, and are told that neither idols nor intercession will rescue them.
• C · 11:18-20 — Jeremiah learns of the hidden plot against his life. The prophet describes himself as an innocent sacrificial lamb and appeals to the Lord who tests hearts for righteous vindication.
• D · 11:21-23 — The men of Anathoth are sentenced for silencing the prophet. Those who threaten Jeremiah for prophesying in the Lord's name are marked for sword, famine, and a visitation that leaves no remnant.

Translation & textual notes. Jeremiah 11 is framed as a covenant lawsuit. The opening commission sends Jeremiah through Judah and Jerusalem to rehearse the words of the Mosaic covenant, its exodus setting, and its promise of a land flowing with milk and honey. The middle movement insists that Judah has repeated the refusals of the fathers, multiplied Baal-altars through the land, and now stands under inescapable disaster, so that Jeremiah is forbidden to intercede. The closing movement narrows from national apostasy to personal hostility: Judah, once called a fair olive tree, is marked for burning, and the prophet learns of the lethal scheme of the men of Anathoth. The unit therefore binds covenant infidelity, cultic corruption, and prophetic suffering into one judicial declaration.

Jeremiah 12 — ΙΕΡΕΜΙΑΣ ΙΒ′

Theme. Jeremiah's protest meets a harder calling, devastated inheritance, and neighbor judgment.

Outline.

• A · 12:1-4 — Jeremiah questions the prosperity of the treacherous. The prophet affirms the Lord's righteousness yet asks why the faithless flourish while the land itself mourns under their evil.
• B · 12:5-6 — The Lord answers with harder tests and warnings about betrayal. Jeremiah is told that worse contests still lie ahead and that even his own family cannot be trusted.
• C · 12:7-13 — The Lord gives up his beloved inheritance to devastation. House, inheritance, vineyard, and land are handed over to enemies and destroyers because no one takes the ruin to heart.
• D · 12:14-17 — Evil neighbors are uprooted, yet mercy is offered if they learn the Lord's way. The nations that seized Israel's inheritance will be torn away, but those who truly learn to swear by the Lord may be built up among his people.

Translation & textual notes. Jeremiah 12 opens as a protest that the faithless flourish while land, beasts, and birds suffer under human wickedness. The Lord's reply does not deny the tension; instead it toughens the prophet for greater strain, warning him that even his own kin are unreliable. The center of the chapter turns from prophetic complaint to divine lament, where house, inheritance, vineyard, and beloved possession are all described as surrendered to devastation because of covenant rebellion. The closing oracle expands outward to Judah's hostile neighbors: they too will be uprooted, yet mercy remains possible if they truly learn the Lord's name instead of Baal's. The unit therefore holds together personal anguish, divine grief, national desolation, and an unexpectedly open horizon for repentant nations.

Jeremiah 13 — ΙΕΡΕΜΙΑΣ ΙΓ′

Theme. The ruined sash and humbled royalty expose Judah's pride before northern disaster.

Outline.

• A · 13:1-11 — The linen sash sign dramatizes Judah's ruined pride. Jeremiah obeys the Lord's strange command concerning the sash, retrieves it ruined from the Euphrates, and hears the sign explained as Judah and Jerusalem spoiled through arrogant refusal to listen.
• B · 13:12-14 — Filled wineskins become an oracle of stupefying judgment. A proverb about every skin being filled with wine is turned into a sentence of intoxication and mutual shattering upon rulers, priests, prophets, and the inhabitants of the land.
• C · 13:15-19 — The people and their rulers are urged to humble themselves before exile. The hearers are summoned to give glory to the Lord before darkness comes, while king and ruling lady are told to sit low because their crown is falling and Judah is going into full captivity.
• D · 13:20-27 — Jerusalem's shame is uncovered before the northern invader. Jerusalem is asked where her glorious flock has gone, her anguish is tied to her multiplied iniquity, and her adulterous idolatry is exposed as the reason judgment and uncleanness remain.

Translation & textual notes. The Greek text of Jeremiah 13 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The unit is shaped by two prophetic signs and a closing lament-warning. First, the linen sash bound to the prophet and then hidden by the Euphrates becomes a figure for Judah and Jerusalem: a people once fastened to the Lord for renown and glory are now ruined by pride and by service to foreign gods. Second, the saying about wineskins filled with wine turns into an image of stupefying judgment that will shatter king, priest, prophet, and people alike. The final movement urges humility before darkness falls, addresses the royal house directly, and ends by exposing Jerusalem's shameless adulteries and uncleanness. Greek versification is followed here.

Jeremiah 14 — ΙΕΡΕΜΙΑΣ ΙΔ′

Theme. Drought exposes false prophecy, failed intercession, and Judah's need for the Lord alone.

Outline.

• A · 14:1-6 — Drought empties city, field, and wild places. The word about drought is narrated through mourning gates, empty cisterns, ashamed farmers, abandoned fawns, and wild donkeys gasping for wind because no grass remains.
• B · 14:7-9 — The people appeal to the Lord's name and indwelling presence. A penitential prayer admits sin and asks why Israel's savior should seem like a transient stranger unable or unwilling to deliver.
• C · 14:10-12 — The Lord refuses intercession for a people who loved to wander. Because the people did not restrain their feet, the Lord rejects them, forbids prayer for their good, and declares that fasting and sacrifice will not avert sword, famine, and death.
• D · 14:13-16 — False prophets promise peace and share the people's doom. Jeremiah raises the issue of reassuring prophets, but the Lord identifies them as self-sent liars and sentences both prophets and hearers to perish unburied in Jerusalem.
• E · 14:17-22 — Tears, confession, covenant appeal, and hope in the Creator close the chapter. Jeremiah is told to pour out tears over Zion's fracture, then the prayer acknowledges sin, asks God to remember his covenant, and confesses that only the Lord can send the rain.

Translation & textual notes. The Greek text of Jeremiah 14 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The unit is organized around drought, intercession, and the divine refusal of cheap reassurance. The opening movement surveys the land from gates and nobles to farmers, deer, and wild donkeys, showing creation itself withering under covenant judgment. A communal plea follows, appealing to the Lord's name and presence, but the response declares that this people loved wandering and therefore their guilt will now be remembered. The unit then exposes prophets who promise peace without commission and concludes with tears, confession, and a final acknowledgment that no idol or heaven can provide rain apart from the Lord who made all things. Greek versification is followed here.

Jeremiah 15 — ΙΕΡΕΜΙΑΣ ΙΕ′

Theme. Intercession ends, yet Jeremiah is renewed and preserved for embattled speech.

Outline.

• A · 15:1-4 — Even classic intercessors cannot avert the decree. The Lord rejects further mediation, assigns the people to death, sword, famine, and captivity, and hands Jerusalem over to the kingdoms of the earth because of Manasseh.
• B · 15:5-9 — Jerusalem is left comfortless and bereaved. No one pities the city as the Lord stretches out his hand, scatters the people, multiplies widows, and leaves mothers emptied by sudden terror and slaughter.
• C · 15:10-14 — Jeremiah laments his reproach while judgment remains in force. The prophet cries out over his life of contention, and the Lord answers with hard words about irresistible metal, plundered wealth, and servitude before enemies.
• D · 15:15-18 — The prophet pleads from isolation and pain. Jeremiah asks the Lord to remember him, recounts his delight in the divine word and his refusal to join revelry, and then protests the unhealed wound of his calling.
• E · 15:19-21 — The Lord restores Jeremiah ministry and protection. If Jeremiah returns to steadfast speech, he will again stand before the Lord as a purifier of precious words, and God will defend and deliver him from violent opponents.

Translation & textual notes. The Greek text of Jeremiah 15 continues the divine refusal of intercession announced at the end of the previous chapter. Even the paradigmatic mediators Moses and Samuel cannot turn away the sentence now fixed against Judah. Moves from the irrevocable sorting of the people into death, sword, famine, and captivity into a vivid portrait of bereavement and depopulation in Jerusalem. In the middle of the chapter the perspective narrows to Jeremiah himself, whose calling has made him a man of strife and reproach. His complaint is not dismissed; instead the Lord answers by demanding renewed fidelity, separating the precious from the worthless, and promising to make the prophet a fortified bronze wall against hostile hearers. Greek versification is followed here.

Jeremiah 16 — ΙΕΡΕΜΙΑΣ ΙϚ′

Theme. Jeremiah's abstentions portend devastation, yet exile yields to a new exodus.

Outline.

• A · 16:1-4 — Jeremiah is forbidden marriage and offspring. The prophet must not begin a household because children born in the land are destined for disease, sword, famine, and exposure.
• B · 16:5-9 — He must not join houses of mourning or feasting. God has withdrawn peace and steadfast favor, so normal rites of grief and celebration are suspended in anticipation of the end of joy.
• C · 16:10-13 — The people are told why such disaster is coming. When Judah asks the reason for judgment, Jeremiah is to answer with a history of ancestral idolatry, present stubbornness, and coming exile to an unfamiliar land.
• D · 16:14-15 — A future regathering will surpass the old exodus memory. The Lord promises a restoration from the north and from all lands of dispersal so notable that it will reshape Israel confession.
• E · 16:16-18 — Judgment hunters pursue the guilty under the Lord all-seeing eye. Fishers and hunters image the inescapability of divine recompense because the land and inheritance were defiled by abominations.
• F · 16:19-21 — The nations abandon idols and learn the Lord name. Closes with Jeremiah confession of refuge and with a vision of the nations renouncing false gods when the Lord reveals his hand and power.

Translation & textual notes. The Greek text of Jeremiah 16 uses Jeremiah own life as a prophetic sign. He is forbidden marriage, mourning attendance, and festal fellowship because Judah is moving into a period in which ordinary continuities of family, grief, and joy will be shattered. The unit then explains the sentence in explicitly covenantal terms: the fathers went after other gods, and the present generation has gone still further in stubborn disobedience. Yet the oracle does not end in exile alone. A future regathering will eclipse the memory of the exodus from Egypt, and the last movement widens toward the nations, who will confess the emptiness of inherited idols when the Lord makes his power and name known. Greek versification is followed here.

Jeremiah 17 — ΙΕΡΕΜΙΑΣ ΙΖ′

Theme. False trust withers, trust in the Lord stands, and Sabbath fidelity is tested.

Outline.

• A · 17:5-8 — Two ways are contrasted: trust in flesh or trust in the Lord. Begins with paired sayings that compare human self-reliance to a desert shrub and confidence in the Lord to a flourishing tree planted by water.
• B · 17:9-13 — The Lord alone knows the heart and judges apostasy. The hidden heart is exposed as beyond ordinary knowing, but the Lord searches it, exposes unjust gain, and identifies all deserters as those who have abandoned the fountain of life.
• C · 17:14-18 — Jeremiah asks for healing, vindication, and judgment on persecutors. The prophet prays for salvation, answers mockers who challenge the Lord's word, and asks that shame and the evil day fall upon his pursuers rather than upon himself.
• D · 17:19-27 — A sabbath gate-oracle ties Jerusalem’s future to covenant obedience. At the city gates kings and people are warned not to carry burdens on the sabbath; obedience brings enduring Davidic and cultic flourishing, while rebellion ignites judgment in Jerusalem.

Translation & textual notes. The Greek text of Jeremiah 17 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Opens with a wisdom-like antithesis between the one who trusts in human strength and the one who relies upon the Lord, then exposes the heart as deep and elusive while affirming that the Lord searches and repays every life according to its ways. A brief complaint about unjust wealth yields to a prayer that names the Lord as Israel's fountain of life and asks for healing, vindication, and deliverance from persecutors. The final movement turns outward in a gate-oracle on the sabbath: Jerusalem's kings and people are summoned to sanctify the day by laying down their burdens, with enduring royal stability promised for obedience and unquenchable fire threatened for refusal. Greek versification is followed here.

Jeremiah 18 — ΙΕΡΕΜΙΑΣ ΙΗ′

Theme. The potter's house reveals the Lord reshaping stubborn Judah toward desolation.

Outline.

• A · 18:1-6 — The potter and the clay dramatize the Lord’s freedom over Israel. Jeremiah goes to the potter’s house, watches a spoiled vessel be remade, and hears that the house of Israel is clay in the Lord’s hands.
• B · 18:7-10 — The Lord states the conditional logic of uprooting and building. Judgment and restoration alike are shown to be responsive to repentance or rebellion, not mechanical decrees detached from moral response.
• C · 18:11-17 — Judah rejects the warning and is sentenced to desolation. Though urged to turn from evil ways, the people insist on pursuing their own plans, so the Lord exposes their forgetfulness and promises scattering before their enemies.
• D · 18:18-23 — A plot against Jeremiah provokes a plea for justice. The people scheme to silence Jeremiah, and the prophet answers by placing their counsel before the Lord and asking that their violence return upon them in judgment.

Translation & textual notes. The Greek text of Jeremiah 18 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It begins with the prophet's descent to the potter's house, where a spoiled vessel is remade and becomes the controlling image for the Lord's sovereign freedom over Israel. That image is then interpreted in explicitly conditional terms: nations marked for uprooting may be spared if they turn, and nations marked for building may lose promised good if they turn to evil. Judah, however, answers the warning with deliberate stubbornness, so the oracle shifts from appeal to sentence, describing a land made desolate because the people forgot the Lord and walked ancient crooked paths. The final movement records a conspiracy against Jeremiah and his prayer that the Lord answer their plots with covenant judgment. Greek versification is followed here.

Jeremiah 19 — ΙΕΡΕΜΙΑΣ ΙΘ′

Theme. The shattered flask at Hinnom announces irreparable bloodguilt and ruin.

Outline.

• A · 19:1-3 — Jeremiah is sent with an earthen flask and official witnesses. The prophet receives a symbolic object, gathers elders of people and priests, and is told to announce a severe oracle at the valley gate.
• B · 19:4-9 — Judah's cultic crimes bring slaughter and siege. The Lord recounts apostasy, foreign worship, innocent blood, and child-burning, then answers those sins with military devastation, desecration, and famine horrors.
• C · 19:10-13 — The shattered flask interprets Jerusalem's coming ruin. Breaking the vessel before the witnesses dramatizes a destruction so total that the city and its houses will become like a defiled burial ground.
• D · 19:14-15 — The valley oracle is repeated in the temple court. Jeremiah returns from the sign-act and publicly restates that disaster is coming because the people hardened their necks against the Lord's words.

Translation & textual notes. Jeremiah 19 binds symbolic action to public judgment. The prophet is told to buy a potter's earthen flask, take civic and priestly elders, and proclaim the Lord's accusation in the valley linked with slaughter and burning. The center of the chapter names Judah's crimes plainly: forsaking the Lord, profaning the place with foreign cults, filling it with innocent blood, and offering sons in the fire to Baal. The sign then turns physical, as the flask is shattered before the witnesses to show that Jerusalem will be broken past repair, its houses made unclean through astral worship, and its people reduced to siege, death, and disgrace. The final verse returns the oracle from the valley to the temple court so that the enacted warning becomes a public sentence against the whole city.

Jeremiah 20 — ΙΕΡΕΜΙΑΣ Κ′

Theme. Pashhur's abuse drives Jeremiah into compulsion, praise, and cursed-birth lament.

Outline.

• A · 20:1-6 — Pashhur punishes Jeremiah and receives an exile oracle. The temple official beats Jeremiah and confines him, but on release the prophet renames him and announces captivity, sword, and burial in Babylon.
• B · 20:7-10 — Jeremiah laments the burden of speaking the Lord's word. Mocked for his message, the prophet tries to remain silent, yet the word burns within him while enemies conspire to trap him.
• C · 20:11-13 — Confidence and praise interrupt the lament. Jeremiah confesses that the Lord is with him as a strong warrior, appeals for vindication, and calls others to praise the deliverer of the poor.
• D · 20:14-18 — The prophet curses the day of his birth. Closes in raw anguish as Jeremiah curses his birthday, the bearer of the birth announcement, and the life of shame into which he emerged.

Translation & textual notes. Jeremiah 20 is one of the sharpest combinations of public conflict and private anguish in the book. The opening scene is narrative: Pashhur, a temple officer, hears the oracle, strikes Jeremiah, and puts him in restraint, only to receive from the prophet a new name and a sentence of exile and death. Then turns inward into Jeremiah's confession. He complains that the prophetic word has made him a laughingstock, resolves to keep silent, and discovers that the word burns within him like inextinguishable fire. From there the poem swings again, first toward confidence that the Lord stands beside him as a mighty warrior and hears his cause, then downward into a curse on the day of his birth and even on the messenger who announced it. The result is a chapter where vocation, persecution, faith, and despair are all voiced without dilution.

Jeremiah 21 — ΙΕΡΕΜΙΑΣ ΚΑ′

Theme. Zedekiah's plea is answered with surrender, judgment, and a last call to justice.

Outline.

• A · 21:1-3 — Zedekiah seeks an oracle in the face of Babylon's siege. Begins with a royal embassy asking Jeremiah to inquire whether the Lord will repeat his mighty wonders and drive the Babylonian king away.
• B · 21:4-7 — The Lord declares that he himself will fight against Jerusalem. Instead of rescue, Jeremiah announces that Judah's weapons will be turned inward, the city struck with pestilence, and Zedekiah with the survivors handed over to enemies without mercy.
• C · 21:8-10 — A way of life remains only through surrender. The people are told that staying in the city means death, while going out to the Chaldeans means life, because the Lord has fixed his face against the city for harm.
• D · 21:11-14 — The royal house is warned to practice justice before fire falls. The house of David is commanded to execute judgment and rescue the plundered, but Jerusalem's pride in its secure setting is answered with a threat of consuming fire.

Translation & textual notes. The Greek text of Jeremiah 21 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Opens in siege conditions as Zedekiah sends priests to ask whether the Lord may once more act wondrously against Babylon. Jeremiah's answer reverses that hope: the Lord will turn Judah's own weapons back into the city, strike inhabitants and livestock, and hand king and people alike into Babylonian power without pity. Yet the oracle is not simply fatalistic. A second movement places before the people the way of life and the way of death, making surrender to the Chaldeans the only path to survival. The closing address turns to the royal house, insisting that Davidic rule still bears covenant obligation to judge rightly and rescue the oppressed; if that duty is despised, the palace-security of Jerusalem's valley will not save it from divine fire. Greek versification is followed here.

Jeremiah 22 — ΙΕΡΕΜΙΑΣ ΚΒ′

Theme. David's house and Judah's kings fall under judgment for oppression and pride.

Outline.

• A · 22:1-5 — The royal house is commanded to do justice or face desolation. Jeremiah is sent to the king of Judah with a covenant demand: rescue the wronged, protect the vulnerable, and stop innocent bloodshed, because the house will stand only if it obeys.
• B · 22:6-9 — The palace of Judah will become a ruin if the covenant is abandoned. The royal house, though lofty like Gilead and Lebanon, will be cut down and become a desolation, and the nations will explain the fall as punishment for forsaking the Lord's covenant.
• C · 22:10-12 — Shallum is mourned as an exile who will not return. The people are told not to weep for the dead but for the ruler taken away, because he will die in exile and never see his homeland again.
• D · 22:13-19 — Jehoiakim is denounced for unjust luxury and promised dishonorable burial. The king who builds by exploitation and adorns himself magnificently is contrasted with the justice of his fathers and sentenced to an unlamented, donkey-like burial.
• E · 22:20-30 — Jerusalem and Jeconiah lose their lovers, security, and throne. Jerusalem is told that her allies are shattered, her shepherds will be scattered, and Jeconiah himself will be torn away, exiled, and written down as childless with respect to Davidic rule.

Translation & textual notes. The Greek text of Jeremiah 22 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It begins as an address at the royal house: the king and his household are commanded to enact justice, defend the vulnerable, and stop shedding innocent blood, with palace stability made contingent on covenant obedience. The oracle then widens into a sequence of royal judgments. Shallum is lamented as one who will not return from exile, Jehoiakim is condemned for exploiting labor while adorning himself in cedar and red paint, and the measure of true kingship is identified with doing justice for the poor rather than magnifying royal grandeur. The final movement turns to Jerusalem and then to Jeconiah, whose apparent security in Lebanon-like splendor cannot prevent exile, rejection, and the loss of Davidic succession. Greek versification is followed here.

Jeremiah 23 — ΙΕΡΕΜΙΑΣ ΚΓ′

Theme. False shepherds are condemned, but the flock will be regathered under a righteous Branch.

Outline.

• A · 23:1-4 — The shepherds are condemned and the scattered flock is regathered. Judah's leaders are denounced for scattering the flock, but the Lord promises to gather the remnant, return them to pasture, and appoint shepherds who will no longer terrify them.
• B · 23:5-8 — A righteous Davidic ruler anchors a new exodus hope. The Lord announces a just king from David's line whose reign brings security, so that Israel's defining confession will shift from the exodus out of Egypt to the regathering from every land of exile.
• C · 23:9-15 — Jeremiah laments the corruption of prophets and priests. The prophet reels at the spiritual ruin of the land because even the temple leadership is defiled, and Jerusalem's prophets are compared to Sodom for strengthening wickedness.
• D · 23:16-32 — False prophets are exposed by the divine council and the true word. Dreamers who promise peace from their own hearts are unmasked: they never stood in the Lord's council, whereas his authentic word is weighty, burning, and destructive to lies.
• E · 23:33-40 — The slogan of the Lord's burden recoils on those who misuse it. Priests, prophets, and people are forbidden to weaponize prophetic catchphrases, because the Lord will cast away those who turn his word into a mocking burden.

Translation & textual notes. The Greek text of Jeremiah 23 moves in two large arcs. Verses 1-8 begin with a woe against the shepherds who have scattered the flock, then answer that failed leadership with a restoration oracle: the Lord himself will regather the remnant, raise up faithful shepherds, and bring forth for David a righteous sunrise-king under whom Judah and Israel dwell securely. Then turns to the prophetic establishment. Jeremiah is broken by the spectacle of priests and prophets polluted, the land mourns, and Jerusalem's prophets are judged worse than Samaria because they strengthen evildoers with lies. The remaining verses expose their false peace-oracles, dreams, and slogans. Against them the Lord insists that true prophets stand in his council, his word burns like fire and shatters like a hammer, and those who bandy about 'the burden of the Lord' will themselves be cast away in lasting disgrace. Greek versification is followed here.

Jeremiah 24 — ΙΕΡΕΜΙΑΣ ΚΔ′

Theme. The good and bad figs divide restorative exile from doomed resistance.

Outline.

• A · 24:1-3 — Jeremiah sees two baskets of figs before the temple. The vision is dated after Jeconiah's deportation and presents sharply contrasted baskets of exceptionally good and exceptionally bad figs.
• B · 24:4-7 — The exiles are the good figs marked for restoration. The Lord identifies the deportees of Judah as the good figs and promises to watch over them for good, restore them to the land, and give them a heart to know him.
• C · 24:8-10 — Zedekiah and the remnant are the bad figs marked for ruin. Those remaining in Judah or Egypt are likened to rotten figs and are consigned to disgrace, scattering, sword, famine, and death until they vanish from the land.

Translation & textual notes. The Greek text of Jeremiah 24 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The argument is structured around a symbolic vision and its interpretation. Jeremiah sees two baskets of figs placed before the temple after Jeconiah and leading figures of Judah have been carried away to Babylon. One basket holds first-ripe, very good figs; the other holds figs so bad they cannot be eaten. The oracle overturns ordinary expectation by identifying the exiles as the good figs whom the Lord has sent away for eventual restoration, rebuilding, planting, and covenant renewal of heart. By contrast, Zedekiah, the Jerusalem remnant, and those settled in Egypt become the bad figs, handed over to reproach, dispersion, sword, famine, and death. Greek versification is followed here.

Jeremiah 25 — ΙΕΡΕΜΙΑΣ ΚΕ′

Theme. Judah's refusal brings seventy years, and Elam too is shattered then restored.

Outline.

• A · 25:1-4 — Jeremiah recalls years of ignored prophetic warning. The oracle is dated to Jehoiakim's fourth year, and Jeremiah reminds Judah that for more than two decades he and the other prophets have spoken early and persistently without being heard.
• B · 25:5-8 — Judah refused the call to turn and so stands condemned. The people were urged to abandon evil conduct and foreign gods so that they might remain in the land, but their refusal to listen makes divine judgment unavoidable.
• C · 25:9-13 — The land will be desolated and the nations will serve seventy years. The Lord brings a northern power upon Judah and its neighbors, silences the sounds of joy, and appoints seventy years of servitude before visiting the oppressing nation with its own ruin.
• D · 25:14-20 — Elam is broken, scattered, and later restored. The LXX closes the chapter with an Elam oracle: its bow and ruling power are shattered, its people are scattered before enemies, the Lord sets his throne there in judgment, and captivity is finally reversed in the latter days.

Translation & textual notes. The Greek text of Jeremiah 25 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Opens with Jeremiah dating his ministry's appeal and rehearsing years of ignored prophetic summons: Judah was called to turn from evil ways, abandon alien gods, and remain securely in the land, yet refused to listen. The result is a decree of devastation, the removal of festal joy, and a fixed period of servitude among the nations for seventy years before the Lord visits Babylon itself with judgment. In the LXX ordering preserved here, the chapter's latter movement then shifts to the oracle against Elam: its military strength is broken, its people are scattered to the winds, the divine throne is set in judgment over it, and yet its captivity is ultimately reversed in the latter days. Greek versification is followed here.

Jeremiah 26 — ΙΕΡΕΜΙΑΣ ΚϚ′

Theme. Egypt's swagger breaks at Euphrates, yet Jacob is not utterly destroyed.

Outline.

• A · 26:2-6 — Egypt is summoned to battle but marked for collapse. The oracle identifies Pharaoh Neco's army and sarcastically calls it to arm itself, even as the Lord already reveals panic, retreat, and defeat by the Euphrates.
• B · 26:7-12 — Egypt's swelling advance becomes the Lord's day of vengeance. Egypt rises like a flooding river and boasts of covering the land, but the Lord names the encounter as his sacrificial day of judgment in which the sword drinks blood.
• C · 26:13-25 — The northern conqueror shames Egypt's cities, idols, and forces. Nebuchadnezzar's approach is announced across Egyptian strongholds; Egypt's strength melts, its mercenaries flee, its forests are cut down, and the Lord visits Pharaoh, Amon, and those who trust in them.
• D · 26:27-28 — Jacob is comforted with promised preservation through discipline. The closing reassurance distinguishes Israel from the judged nations: the Lord will save Jacob from afar, bring rest after exile, and chasten him justly without making a full end.

Translation & textual notes. The Greek text of Jeremiah 26 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint's ordering this chapter contains the oracle against Egypt. It first names Pharaoh Neco's force at the Euphrates and mockingly summons the Egyptians and their allies to arm themselves, only to depict panic, collapse, and the Lord's sacrificial day of vengeance in the north. The middle of the chapter shifts from battle taunt to invasion report as Egypt's cities, mercenaries, cultic symbols, and forest-like multitude are all cut down before the advance from the north. The close then turns, as elsewhere in Jeremiah, to a reassurance addressed to Jacob/Israel: exile will not end in extinction, because the Lord remains present to save and discipline his servant in measured judgment. Greek versification is followed here.

Jeremiah 27 — ΙΕΡΕΜΙΑΣ ΚΖ′

Theme. Babylon's world-hammer will itself be broken for Israel's return.

Outline.

• A · 27:1-5 — Babylon’s fall is announced and Israel’s return is envisioned. The oracle opens with a public proclamation of Babylon’s capture and then pivots to Israel and Judah seeking the Lord together on the road back to Zion.
• B · 27:6-10 — Lost sheep are summoned out while the north is mustered. Israel’s exile is described as the plight of a scattered flock, but the Lord now commands departure from Babylon because a northern coalition will take the city.
• C · 27:11-20 — Babylon’s arrogance is judged and Israel is restored. The unit condemns Babylon’s joy in plundering the Lord’s inheritance, announces the city’s shame and ruin, and answers with promises of Israel’s restoration and forgiven guilt.
• D · 27:21-34 — The siege tightens and the redeemer pleads for the captives. War-cries, trap imagery, and requital language intensify the assault on Babylon, while the Lord is named as the strong redeemer who will judge Israel and Judah’s cause.
• E · 27:35-46 — Sword, desolation, and the shattering of the world-hammer. A closing sword-litany strips Babylon of wisdom, warriors, treasures, and habitation until the once-dominant hammer of the earth falls with a crash heard among the nations.

Translation & textual notes. The Greek text of Jeremiah 27 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint ordering preserved here, this chapter is the great oracle against Babylon. It opens with a summons to announce the humiliation of Babylon and its gods, moves through Israel’s remembered exile as lost sheep and the call to depart the city, and then presses the attack with siege commands, trap imagery, and a sword-litany against every stratum of Chaldean power. Running through the center is a counter-theme of restoration: Israel and Judah seek the Lord together, the remnant receives mercy, and the redeemer of the captives is named strong enough to litigate their cause. It closes by turning Babylon from the hammer of the whole earth into a desolation whose fall shakes the nations. Greek versification is followed here.

Jeremiah 28 — ΙΕΡΕΜΙΑΣ ΚΗ′

Theme. Babylon's violence recoils, and Jeremiah's scroll-sign seals her doom.

Outline.

• A · 28:1-14 — The Lord raises Medes and ravagers against Babylon. Begins with a scorching wind, international attackers, and explicit commands to flee Babylon because the Lord has fixed the time of her recompense.
• B · 28:15-19 — The Creator is contrasted with breathless idols. A hymnic center grounds the oracle in the Lord’s creative sovereignty and exposes Babylon’s images as vain fabrications without life.
• C · 28:20-33 — Babylon is shattered by the Lord’s chosen instrument. The Lord names the instrument of scattering, summons nations, shakes the earth, and describes the city’s military collapse, breached crossings, and imminent harvest.
• D · 28:34-44 — Zion’s complaint meets the Lord’s answering vengeance. Jerusalem speaks of being swallowed by Nebuchadnezzar, and the Lord replies by drying Babylon’s waters, giving her rulers the cup of stupor, and reducing the city to barren desolation.
• E · 28:49-64 — The written oracle is enacted as Babylon’s sinking sign. The closing movement returns to judgment, calls survivors to remember Jerusalem, and ends with Jeremiah’s scroll tied to a stone and thrown into the Euphrates as the sign of Babylon’s irreversible fall.

Translation & textual notes. The Greek text of Jeremiah 28 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint ordering this chapter continues and deepens the Babylon oracle. The opening commands muster Medes and other nations, warn fugitives to leave, and present Babylon as the golden cup that intoxicated the earth. A creator hymn then interrupts the war language to contrast the living Maker of all things with lifeless carved images. From there the chapter turns back to siege, collapse, and Zion’s own complaint that Nebuchadnezzar swallowed her like a dragon; the Lord answers by drying Babylon’s waters, shaming its rulers, and reducing the city to barren desolation. The final movement dates Jeremiah’s written commission to Seraiah and dramatizes Babylon’s fate in the scroll cast into the Euphrates, a symbolic pledge that the city will sink and not rise. Greek versification is followed here.

Jeremiah 29 — ΙΕΡΕΜΙΑΣ ΚΘ′

Theme. Philistia is overwhelmed by the northern flood already commissioned by the Lord.

Outline.

• A · 29:1-3 — A northern flood overwhelms Philistia. The oracle opens with a heading against the Philistines and describes a torrent from the north whose noise, hooves, and chariots leave the land crying out in helpless collapse.
• B · 29:4-5 — Philistine centers and their supports are cut off. The coming day destroys the Philistines and severs help from Tyre, Sidon, Gaza, Ashkelon, and the remaining Anakim remnant.
• C · 29:6-7 — The Lord's sword cannot rest before its commission is complete. A plea for the sword to quiet down is answered by the recognition that the Lord himself has appointed it against Ashkelon and the seacoast.

Translation & textual notes. The Greek text of Jeremiah 29 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter is a short but concentrated oracle against the Philistines. The imagery is dominated by inundation and by the Lord's sword. Waters rise from the north like a torrent, the land and its cities are overwhelmed, and the Philistine coast is left without effective aid from Tyre, Sidon, or the remaining islands. Gaza and Ashkelon appear as emblematic sites of shaving, silence, and panic, while the closing dialogue with the Lord's sword makes clear that the destruction is not random violence but a commission already assigned by God. Greek versification is followed here.

Jeremiah 30 — ΙΕΡΕΜΙΑΣ Λ′

Theme. Edom, Ammon, Kedar, and Damascus collapse under the Lord's overturning judgments.

Outline.

• A · 30:1-16 — Edom is stripped of wisdom, pride, and secure height. Teman, Dedan, and all Edom are told that their famed wisdom and craggy security cannot save them when the Lord uncovers Esau, brings the nations against him, and makes the land a perpetual waste.
• B · 30:17-22 — Ammon is judged for seizing Gad and trusting its daughter-cities. The Ammonite claim upon Gad is challenged, Rabbath is marked for battle, and the proud daughter who trusts her stores is scattered in fear before Israel regains what was taken.
• C · 30:23-28 — Kedar and the desert court are plundered out of their quiet life. Nebuchadnezzar is stirred up against Kedar and the eastern tribes, whose tents, flocks, and camels are seized so that their isolated ease becomes a byword of desolation.
• D · 30:29-33 — Damascus loses composure, flees, and is burned. News of disaster melts Damascus, its warriors fall in the streets, and fire consumes the strongholds associated with the house of Hadad.

Translation & textual notes. The Greek text of Jeremiah 30 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter is not the familiar restoration material associated with Jeremiah 30 in many English Bibles, but a composite set of foreign-nation oracles. Moves through Edom, the Ammonites, Kedar and the desert settlements, and finally Damascus. Each section exposes a different form of misplaced confidence: Edom trusts in wisdom and rocky height, Ammon in territorial seizure and its god, the desert tribes in their apparent remoteness and ease, and Damascus in its urban identity. The rhetoric repeatedly answers that self-security with divine counsel already fixed. Yet the sequence is not tonally flat. Some sections stress humiliation and depopulation; others sharpen the irony by turning a nation's special claim, whether wisdom, inheritance, nomadic freedom, or beloved city-life, into the very site of judgment. Greek versification is followed here.

Jeremiah 31 — ΙΕΡΕΜΙΑΣ ΛΑ′

Theme. Moab's pride, false ease, and Chemosh cannot survive city-by-city ruin.

Outline.

• A · 31:1-10 — Moab's cities hear the first blow. The oracle opens with woe, public cries, commands to flee, and a curse on negligent execution, establishing that Moab's defenses and cult cannot withstand the Lord's sentence.
• B · 31:11-20 — Long-settled pride is poured out and publicly shamed. Moab's old security is compared to wine left undisturbed, but the Lord now empties and exposes that pride as neighboring towns witness the humiliation.
• C · 31:21-30 — Judgment spreads through every city and unmasks arrogance. A catalog of towns shows the breadth of the disaster, while taunts and direct divine assessment make clear that self-exaltation lies behind the fall.
• D · 31:31-44 — Lament deepens as the final trap closes. The prophet mourns Moab's lost fruitfulness and cultic ruin before the chapter ends with capture, terror, pit, and snare in the year of visitation.

Translation & textual notes. The Greek text of Jeremiah 31 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter is the oracle against Moab. It moves from opening cries over fallen cities into commands to flee, taunts over Moab's arrogance, and a long catalogue of towns overtaken by judgment. The middle of the chapter explains the force of the fall: Moab had rested securely like wine left on its lees, trusting in strongholds, glory, and the god Chemosh. Because of that settled pride, the Lord now pours the nation out, shames its cult, and turns its former laughter at Israel back upon itself. Yet the oracle is not emotionally flat. Its closing movement becomes a lament, with the prophet's heart sounding like mourning pipes even while the Lord explains the ruin as the smashing of a useless vessel and seals it with the familiar terror-pit-snare pattern. Greek versification is followed here.

Jeremiah 32 — ΙΕΡΕΜΙΑΣ ΛΒ′

Theme. The cup of wrath passes from Jerusalem to the nations without refusal.

Outline.

• A · 32:13, 15-17 — Jeremiah receives and administers the cup. Opens the nations collection by presenting the Lord's cup of wrath and Jeremiah's obedient enactment of making the nations drink.
• B · 32:18-26 — The cup is assigned across the map of nations. Jerusalem first and then surrounding and distant kingdoms are named in sequence, showing that the judgment reaches from Judah to the farthest powers.
• C · 32:27-33 — Refusal is impossible and the Lord's lawsuit is universal. Jeremiah must insist that every nation drink, because the Lord has already begun with Jerusalem and now summons all flesh before his sword and storm.
• D · 32:34-38 — Shepherds howl as peace collapses under the lion-like Lord. The closing verses turn to rulers and flocks alike, stripping away escape, peace, and pasture as the Lord leaves his lair in judgment.

Translation & textual notes. The Greek text of Jeremiah 32 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter presents Jeremiah's cup-of-wrath oracle against the nations. The sequence begins with Jeremiah's commission to take the cup from the Lord's hand and then lists the peoples who must drink, starting with Jerusalem and Judah and spreading outward through Egypt, Philistia, Transjordan, Phoenicia, desert tribes, Elam, Persia, and the kingdoms of the whole earth. The second half makes the symbolic act explicit: refusal is impossible, because the Lord has already begun judgment with the city called by his name and now summons all flesh before his sword. The imagery intensifies from cup to roar, storm, slaughter, and failed shepherds, until the land itself becomes desolate under the Lord who leaves his lair like a lion. Greek versification is followed here.

Jeremiah 33 — ΙΕΡΕΜΙΑΣ ΛΓ′

Theme. Temple-sermon accusations fail to silence Jeremiah under prophetic precedent.

Outline.

• A · 33:1-6 — Jeremiah is sent to preach in the temple court. The prophet receives a public commission: he is to address all Judah in the temple precincts, call them to hear the law and prophets, and warn that disobedience will make the house like Shiloh and Jerusalem a curse.
• B · 33:7-11 — Priests and people turn the sermon into a death charge. As soon as Jeremiah finishes, priests, false prophets, and the crowd seize him and demand execution for prophesying ruin against the city and sanctuary.
• C · 33:12-16 — Jeremiah defends his commission and calls for repentance. Before officials and people Jeremiah insists that the Lord sent him, urges moral amendment, and warns that killing him would bring innocent blood on the community.
• D · 33:17-24 — Prophetic precedent secures Jeremiah from the crowd. Elders appeal to Micah's earlier warning under Hezekiah, the story of Uriah shows the danger of royal hostility, and Ahikam's protection keeps Jeremiah from being surrendered to death.

Translation & textual notes. The Greek text of Jeremiah 33 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter preserves Jeremiah's temple-court trial. The opening movement returns to the reign of Jehoiakim and places Jeremiah under a direct command to stand in the Lord's court and proclaim a message of conditional destruction: if Judah refuses the law and the prophets, the temple will become like Shiloh and Jerusalem a curse among the nations. The second movement narrates the immediate backlash. Priests, false prophets, and people seize Jeremiah and demand death, not because his words are unclear, but because they understand their force all too well. The hearing before Judah's officials then turns on the status of Jeremiah's speech. He insists that the Lord sent him, repeats the call to amend conduct, and warns that killing him would place innocent blood on city and people alike. The closing section introduces memory as legal argument. Elders cite Micah's earlier oracle against Zion and recall that Hezekiah feared the Lord instead of killing the prophet; the contrasting case of Uriah shows what royal violence can do, while Ahikam's support explains why Jeremiah is not handed over to the mob. The unit thus binds together prophetic judgment, the possibility of repentance, and the peril of rejecting a true word from the Lord. Greek versification is followed here.

Jeremiah 34 — ΙΕΡΕΜΙΑΣ ΛΔ′

Theme. The yoke-sign declares Babylon's rule and exposes false hopes of quick freedom.

Outline.

• A · 34:2-6 — Jeremiah receives the yoke-sign for the surrounding kings. The prophet is told to make bonds and yokes, send them by foreign envoys, and announce that the Creator has given the lands to Nebuchadnezzar.
• B · 34:8-11 — The nations must choose between submission and devastation. Refusal to bow the neck under Babylon will bring sword and famine, whereas the nation that accepts the yoke will remain on its land.
• C · 34:12-16 — Zedekiah, priests, and people are warned against false prophecy. Jeremiah reapplies the same demand to Judah and rejects the prophets who promise that Babylonian service and exile will quickly vanish.
• D · 34:18-22 — The dispute over the temple vessels ends with Babylon. Jeremiah challenges the prophets to intercede if they are genuine, but declares that the remaining vessels are destined for Babylon.

Translation & textual notes. The Greek text of Jeremiah 34 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter gives Jeremiah's yoke-sign message to the nations and to Judah's leadership. The opening command is concrete and symbolic: Jeremiah must fashion bonds and yokes, place them on his own neck, and send corresponding signs to the surrounding kings through their envoys in Jerusalem. The accompanying interpretation grounds the sign in creation theology. Because the Lord made the earth by his great power, he is free to give it to whomever he sees fit, and for this moment he has given the lands to Nebuchadnezzar king of Babylon. The middle section turns the sign into a political and prophetic test. Nations that refuse the Babylonian yoke will meet sword and famine, while those that submit will remain on their land. Zedekiah, the priests, and the people are therefore warned not to trust diviners, dreamers, omens, sorcerers, or prophets who promise an imminent end to Babylonian power. The closing verses narrow the dispute to the temple vessels. If the rival prophets truly carried the Lord's word, they would intercede rather than offer false assurances; instead, the remaining vessels are marked for Babylon. The unit thus opposes rebellion dressed as piety and insists that, in this historical moment, submission to Babylon is submission to the Lord's judgment. Greek versification is followed here.

Jeremiah 35 — ΙΕΡΕΜΙΑΣ ΛΕ′

Theme. Hananiah's broken yoke becomes an iron yoke, and lying peace ends in death.

Outline.

• A · 35:1-4 — Hananiah announces a rapid end to Babylonian domination. In the temple before priests and people, Hananiah declares that the yoke of Babylon will be broken and that vessels and exiles will soon return.
• B · 35:5-9 — Jeremiah distinguishes wishful peace from proven prophetic truth. Jeremiah answers with an apparent assent but insists that prophets are known as true only when their announced peace actually comes to pass.
• C · 35:10-14 — The broken wooden yoke becomes an iron one for the nations. After Hananiah breaks Jeremiah's yoke, the Lord sends Jeremiah back with the interpretation that Babylon's domination is not canceled but intensified.
• D · 35:15-17 — Hananiah is sentenced to die for making the people trust a lie. Jeremiah declares that Hananiah was not sent by the Lord and announces his death within the year, which is then fulfilled in the seventh month.

Translation & textual notes. The Greek text of Jeremiah 35 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter contains the confrontation between Jeremiah and Hananiah. Hananiah publicly proclaims an imminent reversal of Babylonian domination, predicts the return of temple vessels and exiles within two years, and dramatizes his claim by breaking the yoke from Jeremiah's neck. Jeremiah's first response is restrained and almost ironic: may the Lord indeed do so, yet the true test of a prophet of peace is the actual coming of his word. The divine answer then sharpens the issue. Hananiah has broken wooden yokes only so that iron ones may be imposed, and his false assurance has made the people trust in injustice. It closes with a concrete prophetic sign of authenticity: Hananiah dies within the year. Greek versification is followed here.

Jeremiah 36 — ΙΕΡΕΜΙΑΣ ΛϚ′

Theme. Exiles must seek Babylon's peace and reject impatient prophetic illusions.

Outline.

• A · 36:1-14 — The exiles are told to settle, seek peace, and await the Lord's time. Jeremiah sends a letter to the deportees in Babylon, commanding them to build, plant, marry, pray for the city, reject false dreams, and wait for the Lord's seventy-year restoration.
• B · 36:15-23 — False prophets in Babylon are condemned before the exilic community. Those claiming that the Lord has raised prophets in Babylon are answered by a judgment oracle against Ahab and Zedekiah, whose lies and immorality make them a curse among the exiles.
• C · 36:24-32 — Shemaiah's attempt to silence Jeremiah brings judgment on his line. Shemaiah's letter to Zephaniah seeks punitive action against Jeremiah, but the Lord answers through Jeremiah with a sentence that excludes Shemaiah and his seed from seeing the coming good.

Translation & textual notes. The Greek text of Jeremiah 36 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter contains Jeremiah's letter to the Babylonian exiles together with appended judgments on false prophets among them. The opening movement is pastoral and surprisingly constructive: the deportees are told to build, plant, marry, multiply, and seek the peace of the city to which the Lord has sent them, because their own peace is tied to it. The unit then rejects dreamers and false prophets who offer premature reassurance, locating real hope not in immediate reversal but in the seventy-year horizon of divine visitation and restored seeking of God. The latter section names Ahab and Zedekiah as lying prophets whose immorality and false speech bring public curse, and then turns to Shemaiah, whose letter attempts to suppress Jeremiah's word. The final sentence removes Shemaiah's line from participation in the good the Lord will yet do for his people. Greek versification is followed here.

Jeremiah 37 — ΙΕΡΕΜΙΑΣ ΛΖ′

Theme. Jacob's captivity turns toward healing, restored worship, and a Davidic ruler.

Outline.

• A · 37:1-4 — Jeremiah is told to write the promise of returning captivity. Opens with a writing command because the Lord is preparing to restore Israel and Judah and return them to the land given to their fathers.
• B · 37:5-9 — Jacob's great day of fear ends in deliverance and renewed Davidic service. A unique time of terror is described in labor imagery, yet the Lord promises to break the foreign yoke so that the people may serve him and the Davidic king he raises up.
• C · 37:12-17 — Zion's incurable wound is answered by the Lord's healing and reversal. Though Jacob's wound is severe and forgotten by false friends, the devourers are themselves devoured and the Lord restores the health of the one once called an abandoned prey.
• D · 37:18-21 — City, sanctuary, and ruler are restored in a renewed community. The Lord rebuilds the city and sanctuary, fills the people with song and multiplication, and brings forth a ruler from their midst who draws near to him.
• E · 37:23-24 — The Lord's wrath still completes its work upon the wicked. Closes by insisting that the Lord's stormlike anger will not turn back until his heart's design is established, a truth to be understood in the latter days.

Translation & textual notes. The Greek text of Jeremiah 37 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter opens the great restoration section often associated with later MT numbering. It begins by commanding Jeremiah to write down all the words spoken to him, because days are coming when the Lord will restore the captivity of Israel and Judah and return them to the land. The first half is dominated by distress imagery: fear, male bodies doubled over like women in labor, and an incomparable time of trouble for Jacob. Yet that distress gives way to liberation, service to the Lord and the raised-up Davidic king, and the defeat of those who once devoured the people. The latter part of the chapter shifts from wound to healing, from ruined city to rebuilt city, and from scattered community to restored worship, multiplication, and a ruler arising from among the people. The final verses keep judgment in view by declaring that the Lord's wrath will still whirl upon the wicked until his purposes are accomplished. Greek versification is followed here.

Jeremiah 38 — ΙΕΡΕΜΙΑΣ ΛΗ′

Theme. Rachel's tears yield to regathering, new covenant knowledge, and rebuilt holiness.

Outline.

• A · 31:1-6 — The Lord reclaims Israel and calls the scattered north to Zion. The oracle opens with the covenant formula, remembers wilderness preservation, and summons the watchmen of Ephraim to rise and go up to Zion.
• B · 31:7-14 — The remnant is gathered home with joy, provision, and priestly fullness. Israel is called to sing over the gathering of the scattered, who return weeping yet led beside waters into a land of grain, wine, flocks, and priestly abundance.
• C · 31:15-22 — Rachel weeps, Ephraim repents, and the Lord promises compassion and return. Rachel's lament over lost children gives way to promised return, while Ephraim's chastened confession is answered by the Lord's stirred compassion and a call to set markers for homecoming.
• D · 31:23-26 — Judah is restored to blessing, settled life, and satisfying rest. Blessing returns to Judah's towns, the weary are satisfied, and the prophet wakes to a vision in which restored life has become imaginable again.
• E · 31:27-34 — A new covenant replaces inherited guilt with inwardly written obedience and full forgiveness. After the old proverb of inherited sourness is set aside, the Lord promises a covenant written on the heart so that all know him and their sins are remembered no more.
• F · 31:35-40 — Creation itself guarantees Israel’s permanence and Jerusalem’s holy rebuilding. The fixed order of sun, moon, and sea underwrites Israel's continuance, and Jerusalem's rebuilt boundaries are marked out as permanently holy to the Lord.

Translation & textual notes. The Greek text of Jeremiah 38 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter corresponds to Jeremiah 31 in the more familiar MT numbering. It moves from the broad restoration promise for all Israel, through Ephraim and Rachel, into the promise of a new covenant written on the heart, and closes with cosmic guarantees and Jerusalem rebuilt as holy to the Lord. The discourse alternates summons, promise, lament, response, and covenant assurance while preserving the chapter order and versification as transmitted in this LXX file. Greek versification is followed here.

Jeremiah 39 — ΙΕΡΕΜΙΑΣ ΛΘ′

Theme. The purchased field proves Jerusalem will fall yet covenant mercy will restore the land.

Outline.

• A · 39:1-6 — Jeremiah remains confined while the fall of Jerusalem is announced. Opens in siege conditions, with Zedekiah restraining Jeremiah for prophesying that the city and king will be delivered into Babylonian hands.
• B · 39:7-15 — The purchase of the Anathoth field becomes a sign of future restoration. Anamel approaches Jeremiah in prison to sell the family field, the purchase is formally sealed and entrusted to Baruch, and the act is interpreted as a pledge that land transactions will return.
• C · 39:16-25 — Jeremiah prays through the tension between judgment and the command to buy land. The prophet recounts the Lord's power, covenant history, Judah's rebellion, and the visible siege, asking how the commanded purchase fits the city's imminent collapse.
• D · 39:26-36 — The Lord affirms the city's fall as the consequence of covenant rebellion. The divine answer confirms Babylonian conquest and fire, grounding judgment in Judah's longstanding idolatry, bloodguilt, and refusal of repeated instruction.
• E · 39:37-44 — The Lord regathers his people, renews covenant, and restores landholding. Scattered Judah and Israel are brought back in safety, given one heart and an everlasting covenant, and promised a renewed future in which fields are once again bought throughout the land.

Translation & textual notes. The Greek text of Jeremiah 39 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter contains Jeremiah's confinement under Zedekiah, the symbolic purchase of the Anathoth field, the prophet's prayer, and the Lord's extended answer. It begins under siege conditions with Jeremiah imprisoned for proclaiming the city's fall and Zedekiah's surrender. Into that moment of political collapse comes the purchase-sign: a family field is bought, documented, sealed, and stored as testimony that houses, fields, and vineyards will again be owned in the land. Jeremiah's prayer holds together the Lord's cosmic power, the exodus memory, Judah's covenant rebellion, and the apparent contradiction of buying property in a city about to fall. The divine reply does not soften judgment: Babylon will burn the city because of long-standing idolatry and provocation. Yet the final movement is a sweeping restoration oracle in which the scattered are regathered, given one heart and an everlasting covenant, and returned to a future where land purchase itself once again makes sense. Greek versification is followed here.

Jeremiah 40 — ΙΕΡΕΜΙΑΣ Μ′

Theme. Ruined Jerusalem is rebuilt, cleansed, and refilled with joy, worship, and peace.

Outline.

• A · 40:1-5 — The Lord speaks from within imprisonment and ruined war conditions. While Jeremiah remains confined, the Lord interprets Jerusalem's broken houses and many dead as the result of divine wrath against Judah's accumulated wickedness.
• B · 40:6-9 — Healing, cleansing, and public honor are promised to restored Judah and Israel. The Lord declares that he will bring healing, reveal peace, return the captivity of Judah and Israel, cleanse their guilt, and make Jerusalem a name of joy among the nations.
• C · 40:10-13 — Ruined Judah will again resound with worship and shepherding life. The desolate cities will once more hear joy, wedding voices, temple thanksgiving, and the ordered return of shepherds and counted flocks throughout the land.

Translation & textual notes. The Greek text of Jeremiah 40 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter continues the restoration sequence with a direct divine promise of healing, cleansing, and renewed communal life. Opens while Jeremiah is still confined, which heightens the contrast between present siege-ruin and the Lord's announced future. Jerusalem's houses lie broken for war, the city is filled with corpses, and the Lord has hidden his face because of the people's wickedness; yet that same Lord now announces healing, peace, fidelity, and the return of both Judah and Israel. The latter verses linger on sensory restoration: joyful voices, wedding songs, thanksgiving in the temple, and the reappearance of shepherds counting their flocks across Judah's devastated regions. The movement is from hidden face to public favor, from covenant guilt to cleansing, and from depopulated waste to ordered, audible life. Greek versification is followed here.

Jeremiah 41 — ΙΕΡΕΜΙΑΣ ΜΑ′

Theme. Zedekiah's broken slave-release covenant ends in sword, plague, and desolation.

Outline.

• A · 41:1-7 — Zedekiah hears the last siege oracle. Jeremiah tells Zedekiah that Jerusalem will fall to Babylon and that the king will go into captivity, though he will die in peace and be lamented like former kings.
• B · 41:8-11 — Jerusalem covenants to release Hebrew slaves and then reverses course. After making a covenant of emancipation, the leaders and people first comply and then seize the freed servants again as slaves.
• C · 41:12-17 — The Lord recalls the exodus covenant and indicts Judah's treachery. God reminds Judah that he commanded Hebrew slaves to be released in the seventh cycle, notes their brief repentance, and condemns their return to enslavement as profanation.
• D · 41:18-22 — Broken covenant brings release to judgment. Those who violated the covenant are handed over to enemies, death, and devastation, while Babylon returns to burn the city and leave Judah desolate.

Translation & textual notes. In the Septuagint order this chapter combines two closely related Jeremianic scenes. First comes a final oracle to Zedekiah while Babylon still presses Jerusalem and the last fortified Judean cities. The king will not escape, yet the word softens his end with the promise of a peaceful death and royal mourning. Then turns to the covenant of slave-release made in Jerusalem. The leaders and people briefly obey by freeing their Hebrew male and female slaves, but they soon reverse themselves and drag the freed persons back into servitude. Jeremiah exposes that reversal as profanation of the divine name and as repudiation of the exodus covenant itself. Because Judah would not proclaim release to one another, the Lord now proclaims a grim release over them: to sword, pestilence, famine, and scattering. Greek versification is followed here.

Jeremiah 42 — ΙΕΡΕΜΙΑΣ ΜΒ′

Theme. The Rechabites' obedience condemns Judah and secures enduring favor.

Outline.

• A · 42:1-5 — Jeremiah brings the Rechabites into the temple and sets wine before them. The prophet gathers the house of Rechab into a temple chamber, places wine and cups before them, and invites them to drink.
• B · 42:6-11 — The Rechabites explain their ancestral rule of abstinence and tent-dwelling. They refuse the wine because Jonadab commanded perpetual abstinence, non-settlement, and a tent life, and they recount living by that rule even when war drove them temporarily into Jerusalem.
• C · 42:12-17 — Judah is condemned for not hearing the Lord as the Rechabites heard their father. The Lord contrasts Judah's deafness to repeated prophetic calls with the Rechabites' obedience, and announces that the spoken judgments against Jerusalem will therefore come.
• D · 42:18-19 — The house of Rechab receives a promise of enduring service before the Lord. Because Jonadab's descendants kept their father's charge, the Lord promises that his line will not fail to have one standing before him.

Translation & textual notes. The Greek text of Jeremiah 42 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter contains the Rechabite episode. Jeremiah is told to bring members of the house of Rechab into the temple precincts and set wine before them. Their refusal is not asceticism for its own sake but disciplined obedience to Jonadab's long-standing command: they do not drink wine, build houses, sow seed, or establish vineyards, but live in tents as resident sojourners. The Lord then interprets that obedience polemically. Judah has received repeated prophetic calls to turn from evil and abandon other gods, yet has not listened; the Rechabites, by contrast, have upheld their father's word. The unit therefore turns their practice into a prophetic sign of faithful hearing and concludes with an enduring promise that Jonadab's line will not lack a man standing before the Lord. Greek versification is followed here.

Jeremiah 43 — ΙΕΡΕΜΙΑΣ ΜΓ′

Theme. Jehoiakim burns the scroll, but the word returns larger and unstoppable.

Outline.

• A · 43:1-8 — Jeremiah dictates the scroll to Baruch for a public fast-day reading. The Lord orders Jeremiah to gather his oracles into a scroll so Judah may hear and turn, and Baruch writes and prepares to read it in the temple because Jeremiah is prevented from entering.
• B · 43:9-19 — The scroll is read before the people and then before the officials. During a proclaimed fast Baruch reads the scroll in the temple, Micaiah reports the matter, and the officials summon Baruch, hear the words, and urge Jeremiah and Baruch to hide.
• C · 43:20-26 — Jehoiakim burns the scroll despite the warnings of his servants. The king has the scroll fetched and read, then cuts and burns it section by section while he and his attendants refuse proper fear or repentance.
• D · 43:27-32 — The Lord rewrites the scroll and pronounces judgment on Jehoiakim. After the burning the Lord commands a second scroll, condemns Jehoiakim for rejecting the word about Babylon, and expands the rewritten book with many additional sayings.

Translation & textual notes. In the Septuagint order this chapter contains the scroll narrative commonly associated with Jeremiah 36. The Lord commands Jeremiah to gather earlier oracles into a written scroll so that Judah might yet hear, repent, and find mercy. Because Jeremiah himself is restrained from entering the temple precincts, Baruch reads the scroll publicly during a fast and then privately before the royal officials. Their alarm contrasts sharply with King Jehoiakim's contempt: as the scroll is read, he cuts it piece by piece and burns it in the brazier. The destruction of the manuscript does not destroy the prophetic word. It ends with the Lord's judgment against Jehoiakim and with a rewritten scroll to which many further words are added. Greek versification is followed here.

Jeremiah 44 — ΙΕΡΕΜΙΑΣ ΜΔ′

Theme. Egyptian hope fails, and Zedekiah is driven toward Jerusalem's doomed fall.

Outline.

• A · 44:1-6 — Zedekiah seeks Jeremiah while the siege briefly shifts. Zedekiah reigns without obedience, sends priests to Jeremiah for prayer, and the narrative notes both Jeremiah's freedom and the temporary withdrawal of the Chaldeans before Pharaoh.
• B · 44:7-10 — The Lord denies the Egyptian hope and reaffirms Jerusalem's burning. Jeremiah answers that Pharaoh's army will go home, Babylon will return, and even wounded Chaldeans would still rise to burn the city.
• C · 44:11-16 — Jeremiah is seized, beaten, and confined. During the lull Jeremiah leaves toward Benjamin but is accused of defecting to the Chaldeans, taken before the officials, beaten, and put into a pit-like prison.
• D · 44:17-21 — Zedekiah secretly consults Jeremiah and grants limited relief. The king privately asks for a word from the Lord, hears again that he will be handed to Babylon, and finally orders Jeremiah kept in the court of the guard with daily bread.

Translation & textual notes. In the Septuagint order this chapter corresponds to the opening prison narrative commonly associated with Jeremiah 37. Zedekiah, appointed by Babylon in place of Jehoiakim, does not listen to the Lord, yet he still sends envoys asking Jeremiah to pray. For a moment Egyptian movement causes the Chaldeans to withdraw from Jerusalem, but the Lord interprets that reprieve as temporary and deceptive: Pharaoh's force will return home, the Babylonians will come back, and the city will still be taken and burned. The second half of the chapter narrates Jeremiah's arrest while leaving Jerusalem, the hostile misreading of his movement as desertion, his beating and imprisonment, and finally Zedekiah's secret consultation. Even there the answer remains unchanged: the king will be handed over to Babylon. Greek versification is followed here.

Jeremiah 45 — ΙΕΡΕΜΙΑΣ ΜΕ′

Theme. The cistern, Ebed-melech's rescue, and Zedekiah's last warning press surrender or ruin.

Outline.

• A · 45:1-5 — Officials accuse Jeremiah of weakening the city and receive royal permission to act. Jeremiah's surrender-oracle is heard by leading officials, who demand his death for discouraging the fighters and people, and Zedekiah yields him into their hands.
• B · 45:6-13 — Jeremiah is thrown into the pit and rescued by Ebed-melech. The prophet is lowered into a muddy cistern, but Ebed-melech appeals to the king, takes men and worn rags, and draws Jeremiah back up into the court of the guard.
• C · 45:14-18 — Jeremiah gives Zedekiah a final conditional word of life or ruin. In a private meeting Jeremiah says surrender to Babylon will save the king, his house, and the city, while refusal will bring burning and capture.
• D · 45:19-28 — The king fears shame, hides the interview, and leaves Jeremiah confined. Zedekiah worries about mockery from defectors, hears that the women of the palace will be led out, instructs Jeremiah what to say to the officials, and the prophet remains in custody until Jerusalem is taken.

Translation & textual notes. The Greek text of Jeremiah 45 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter narrates Jeremiah's descent into the muddy cistern, his rescue by Ebed-melech, and a final private exchange with Zedekiah. The officials hear Jeremiah urging surrender to the Chaldeans as the only path of life and accuse him of undermining the war effort. Zedekiah, unable to resist them, allows the prophet to be thrown into the pit, where he sinks in the mire. Ebed-melech's intervention then provides a dramatic contrast to the cowardice of Judah's rulers: a foreign servant shows the courage and pity the covenant leaders lack. The second half of the chapter returns to the king's secrecy and fear. Jeremiah again offers the same hard mercy: if Zedekiah goes out to the Babylonian commanders, he and the city will live; if not, the city will burn and the royal household will be led out in shame. Greek versification is followed here.

Jeremiah 46 — ΙΕΡΕΜΙΑΣ ΜϚ′

Theme. Jerusalem falls, Jeremiah is freed, and Ebed-melech is preserved for trusting the Lord.

Outline.

• A · 46:1-3 — The siege reaches its appointed end as Babylon enters Jerusalem. Nebuchadnezzar's army completes the long siege, the city is breached, and Babylonian rulers take their place in the middle gate.
• B · 46:14 — Jeremiah is released from the court of the guard. The Babylonians take Jeremiah from confinement, entrust him to Gedaliah, and allow him to dwell among the people.
• C · 46:15-18 — Ebed-melech is promised deliverance for his trust in the Lord. The Lord's word to Ebed-melech confirms that Jerusalem's destruction will come, yet he will personally be rescued because he placed his confidence in God.

Translation & textual notes. The Greek text of Jeremiah 46 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter condenses the final fall of Jerusalem together with Jeremiah's release and the closing oracle for Ebed-melech. The opening verses date Nebuchadnezzar's final siege and the breach of the city walls, then name the Babylonian officials who enter the middle gate as visible proof that the long-announced judgment has arrived. The narrative then leaps to Jeremiah's extraction from the court of the guard and his transfer to Gedaliah's care, showing that the prophet who spoke the truth survives the catastrophe he announced. The last section returns to an oracle first framed while Jeremiah was still imprisoned: Ebed-melech the Ethiopian is told that although the city will indeed suffer the Lord's evil and not good, he himself will be spared because he trusted in God. The unit therefore ends the siege sequence by holding together public judgment and personal deliverance. Greek versification is followed here.

Jeremiah 47 — ΙΕΡΕΜΙΑΣ ΜΖ′

Theme. Freed from chains, Jeremiah watches Gedaliah's fragile remnant ignore the coming plot.

Outline.

• A · 47:1-5 — Nebuzaradan releases Jeremiah and gives him freedom to choose. The Babylonian chief of the guard interprets Jerusalem's fall as the Lord's judgment, removes Jeremiah's chains, and permits him either to go to Babylon or remain with Gedaliah in Judah.
• B · 47:6-12 — Gedaliah gathers the remnant at Mizpah. Jeremiah joins Gedaliah, the field commanders come in, and scattered Judeans from surrounding lands return to harvest the land under Babylonian oversight.
• C · 47:13-16 — Johanan warns of Ishmael's plot, but Gedaliah rejects the charge. Johanan reports that Baalis has sent Ishmael to kill Gedaliah and offers to strike first, yet Gedaliah refuses to believe the accusation.

Translation & textual notes. The Greek text of Jeremiah 47 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter corresponds to the first aftermath of Jerusalem's fall: Jeremiah is released by Nebuzaradan, Gedaliah is established at Mizpah, and the surviving officers begin to regather around the small remnant left in the land. The Babylonian commander interprets the catastrophe theologically, confessing that the Lord has done what Judah's sin deserved, so that even a foreign official becomes an unwitting witness to Jeremiah's message. The unit then pivots from provisional stability to looming danger, as Johanan reports that Baalis king of the Ammonites has sent Ishmael to kill Gedaliah. Gedaliah's refusal to believe the warning gives the scene its tragic tension and prepares the violence of the next chapter. Versification follows the LXX.

Jeremiah 48 — ΙΕΡΕΜΙΑΣ ΜΗ′

Theme. Gedaliah is murdered, captives are seized, and the remnant flees in fear.

Outline.

• A · 48:1-4 — Ishmael kills Gedaliah at Mizpah. In the seventh month Ishmael comes with royal connections and ten men, shares bread with Gedaliah, then murders him along with the Judeans and Chaldeans present.
• B · 48:5-10 — Pilgrims are trapped and the remnant is taken captive. Northern mourners coming to the house of the Lord are lured and mostly slaughtered, a few save themselves by offering hidden supplies, and Ishmael carries off the survivors toward Ammon.
• C · 48:11-18 — Johanan recovers the captives, but fear of Babylon remains. Johanan pursues Ishmael, recovers the people at Gibeon though Ishmael escapes, and then halts near Bethlehem while the remnant weighs flight to Egypt.

Translation & textual notes. The Greek text of Jeremiah 48 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter narrates the collapse of Gedaliah's short administration at Mizpah. Ishmael murders Gedaliah during shared bread, kills Babylonian personnel and Judeans with him, and then compounds the crime by slaughtering mourning pilgrims from the north and carrying away the remaining people. The great cistern of Asa becomes a grave, turning old royal defensive architecture into an image of inner-Judean ruin. Johanan's rescue of the captives prevents total destruction, but the community is still governed by fear of Babylonian reprisal, which explains the movement toward Egypt that will dominate the next chapters. Versification follows the LXX.

Jeremiah 49 — ΙΕΡΕΜΙΑΣ ΜΘ′

Theme. The remnant swears obedience but is warned that Egypt means sword and famine.

Outline.

• A · 49:1-6 — The remnant asks Jeremiah to pray and vows obedience. The commanders and people ask Jeremiah to seek the Lord on behalf of the few who remain and promise to do whatever answer comes.
• B · 49:7-12 — After ten days the Lord promises safety if they stay in Judah. Jeremiah summons the leaders and announces that remaining in the land will bring rebuilding, planting, mercy, and protection from the king of Babylon.
• C · 49:13-22 — If they choose Egypt, sword and famine will follow them there. The Lord exposes their plan to seek refuge in Egypt and warns that the judgments they hope to escape will overtake them in the very land they choose.

Translation & textual notes. The Greek text of Jeremiah 49 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter records the remnant's formal request for guidance after the Gedaliah crisis. The people and their commanders ask Jeremiah to pray, publicly promise obedience whether the answer is pleasant or painful, and then wait ten days for the Lord's response. The oracle sharply opposes their instinctive trust in Egypt: if they remain in Judah, the Lord will build and plant them again; if they go to Egypt seeking security from war, trumpet, and hunger, those very terrors will find them there. The theological contrast is between fear-driven self-preservation and obedient dwelling under the Lord's hand. Versification follows the LXX.

Jeremiah 50 — ΙΕΡΕΜΙΑΣ Ν′

Theme. Judah rejects the word and goes to Egypt, where Babylon will strike Pharaoh's land.

Outline.

• A · 50:1-7 — The remnant rejects Jeremiah and enters Egypt. After Jeremiah finishes speaking, the leaders accuse him of lying, blame Baruch, refuse the Lord's voice, and carry the surviving remnant with Jeremiah and Baruch into Egypt.
• B · 50:8-10 — Jeremiah buries stones at Pharaoh's house in Tahpanhes. At Tahpanhes the Lord tells Jeremiah to hide great stones at Pharaoh's gateway and announce that Nebuchadnezzar will set his throne over them.
• C · 50:11-13 — Nebuchadnezzar will strike Egypt and burn its cultic centers. The coming Babylonian invasion will bring death, exile, fire, and the destruction of Egypt's sacred pillars and temples.

Translation & textual notes. The Greek text of Jeremiah 50 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter corresponds to the remnant's open rejection of Jeremiah's anti-Egypt oracle and to the symbolic action at Tahpanhes. Azariah, Johanan, and their companions accuse Jeremiah of lying and suspect Baruch of manipulating him for Babylonian ends, then carry the remnant into Egypt despite the explicit command of the Lord. In Tahpanhes Jeremiah buries large stones at Pharaoh's entrance and interprets them as the future pavement for Nebuchadnezzar's throne. The sign shows that Egypt, imagined as refuge, lies already within Babylon's reach and under the Lord's judgment. Versification follows the LXX.

Jeremiah 51 — ΙΕΡΕΜΙΑΣ ΝΑ′

Theme. In Egypt, queen-of-heaven defiance brings judgment, while Baruch receives a survival promise.

Outline.

• A · 51:1-14 — The Judeans in Egypt are charged with repeating Judah's old rebellion. Jeremiah reminds the refugees of Jerusalem's desolation, traces it to idolatry, and warns that those who settle in Egypt will again face sword, famine, and near-total extinction.
• B · 51:15-19 — The people defend the cult of the queen of heaven. Men and women refuse Jeremiah's word and insist that incense and libations to the queen of heaven once gave them bread, well-being, and shared household consent.
• C · 51:20-30 — Jeremiah replies that idolatry caused Judah's ruin and gives a sign against Pharaoh. The prophet answers that the condemned incense is exactly what the Lord remembered against them, then swears judgment on the refugees and offers Pharaoh Hophra's fall as the confirming sign.
• D · 51:31-35 — Baruch receives a personal word not to seek greatness. An appended oracle recalls Baruch's exhaustion, announces the Lord's dismantling of what he built, and promises Baruch his life as spoil wherever he goes.

Translation & textual notes. The Greek text of Jeremiah 51 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint order this chapter joins the long Egypt oracle against the Judean refugees with the brief personal oracle to Baruch. The first large movement addresses the communities in Migdol, Tahpanhes, and Pathros, rehearses how Judah's idolatry brought Jerusalem to desolation, and charges that the remnant is now repeating the same provocation by burning incense to other gods in Egypt. The people answer with open defiance, insisting that devotion to the queen of heaven had brought them plenty and that disaster came only when the cult ceased. Jeremiah answers that those very practices caused the ruin of Judah and swears that only a few escapees will return, with Pharaoh Hophra's downfall serving as the sign. The final appended oracle to Baruch then narrows the horizon from national judgment to personal preservation: he must not seek greatness for himself, but his life will be given him as spoil wherever he goes. Versification follows the LXX.

Jeremiah 52 — ΙΕΡΕΜΙΑΣ ΝΒ′

Theme. Jerusalem falls, the temple is stripped, yet Jehoiachin's release leaves a final sign of grace.

Outline.

• A · 52:1, 4-11 — Zedekiah's reign ends in siege, breach, capture, and blinding. Zedekiah reigns eleven years; Babylon besieges Jerusalem, famine grips the city, the wall is breached, and the king is captured, judged, blinded, and taken to Babylon.
• B · 52:12-16 — Temple and city are burned while a poor remnant is left. Nebuzaradan burns the temple, palace, and great houses, tears down the walls, and leaves some of the people as vine-dressers and farmers.
• C · 52:17-25 — The temple bronze and officers are carried away. Babylon strips the sanctuary of its bronze works and vessels and arrests the leading priests, officials, and court personnel.
• D · 52:26-27 — The captured leaders are executed at Riblah. Nebuzaradan brings the arrested officials to the king of Babylon at Riblah, where they are struck down.
• E · 52:31-34 — Jehoiachin is lifted up and sustained in Babylon. In exile Jehoiachin is released from prison, honored above other captive kings, reclothed, and given continual bread for the rest of his life.

Translation & textual notes. The Greek text of Jeremiah 52 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This concluding historical chapter corresponds to the book's final appendix on Jerusalem's fall. In the Septuagint form preserved here, the chapter is shorter and more selective than the Masoretic appendix, but it retains the central sequence: Zedekiah's reign and capture, the burning of the temple and city, the removal of bronze and sacred vessels, the seizure and execution of leading officials, and finally the elevation of Jehoiachin in Babylon. The temple inventory lingers over pillars, sea, capitals, pomegranates, and utensils so that the loss is measured not only politically but liturgically and aesthetically. Yet the last movement refuses to end on ash alone: Jehoiachin is released, reclothed, and fed continually, leaving the book with a small but real sign that David's line has not vanished into silence. Versification follows the LXX.

How the data set is organized

• lxx-interlinear/data/jeremiah{1..52}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Jeremiah{1..52}.html and .pdf under lxxsite/Jeremiah/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.