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Old Testament · Prophecy

The Book of Jeremiah: Author, Context and Complete Study

Jeremiah records forty years of warnings to Judah before Babylon destroyed Jerusalem, and the costly obedience of the prophet who gave them. Amid judgment it holds out hope: seventy years of exile, a return home and a new covenant written on the heart.

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What is Jeremiah about?

Jeremiah is the message and story of a prophet called around 627 BC to warn Judah that its idolatry and injustice would bring judgment through Babylon. For four decades, under Kings Josiah, Jehoiakim and Zedekiah, he called the nation to repent, was beaten, jailed and thrown into a cistern, and lived to see Jerusalem burned in 586 BC. Yet the same book promises restoration after seventy years and a new covenant in which God writes his law on the heart and forgives sin (31:31-34).

Author
The book presents the words of Jeremiah son of Hilkiah, a priest from Anathoth (1:1). He dictated many of them to his scribe Baruch (36:4, 32); chapter 52 is a historical appendix added later.
Date
Ministry c. 627-580s BC (1:2-3; chapters 40-44); final form after 561 BC, the last date the book records (52:31).
First readers
Judah in its last forty years before the Babylonian conquest, and then the survivors and exiles who had to make sense of the fall of Jerusalem in 586 BC and the end of David's kingdom.
Genre
Prophecy
Chapters
52 chapters
Key verse
Jeremiah 1:10

Historical context

Jeremiah began to prophesy in the thirteenth year of King Josiah, c. 627 BC (1:2), as the Assyrian Empire that had dominated the region for more than a century was collapsing. Josiah's reform of 622 BC, sparked by the discovery of the Book of the Law in the temple (2 Kings 22-23), removed idols from the land, but it did not change the hearts of the people. Nineveh fell to the Babylonians and Medes in 612 BC, and in 609 BC Josiah was killed at Megiddo trying to stop Pharaoh Neco of Egypt. Egypt removed his son Jehoahaz, also called Shallum, after three months and put his brother Jehoiakim on the throne.

In 605 BC Nebuchadnezzar of Babylon defeated Egypt at Carchemish (46:2), and Judah became a Babylonian vassal. Jehoiakim rebelled; in 597 BC Babylon took Jerusalem, deported his son Jehoiachin with thousands of leading citizens, Ezekiel among them, and made Zedekiah king. When Zedekiah also turned to Egypt, the Babylonian army besieged Jerusalem from 588 BC until the walls were breached in 586 BC, and the temple was burned (39; 52). Jeremiah stayed with the poor left in the land under the governor Gedaliah, and after Gedaliah's murder he was taken to Egypt against his will (40-44).

Geographical context

Jeremiah came from Anathoth, a village of priests a few miles northeast of Jerusalem in the territory of Benjamin, whose men later plotted to kill him (11:21). Most of his ministry took place in Jerusalem: in the temple courts, at the city gates, in the Valley of the Son of Hinnom where children were sacrificed at Topheth (7:31; 19:2), and finally in the court of the guard where he was held (32:2). Lachish and Azekah, fortress towns in the Judean foothills, were the last cities still standing besides Jerusalem (34:7).

The book looks far beyond Judah. Babylon on the Euphrates is the power from the north (1:14), Carchemish is where its army crushed Egypt, and Riblah in Syria is where Nebuchadnezzar judged Zedekiah (39:5-7). After the fall the story moves to Ramah and Mizpah, north of Jerusalem (40:1, 6), and then to Egypt, to Tahpanhes and other towns where Judean refugees settled (43:7; 44:1).

Why does the book of Jeremiah exist?

Jeremiah exists to explain why Jerusalem fell. Many in Judah trusted that the temple guaranteed their safety (7:4) and that God would never let David's city be destroyed. Jeremiah shows that the covenant made at Sinai carried blessings and curses, that Judah had broken it by worshiping other gods, shedding innocent blood and oppressing the weak, and that the exile was the just judgment of a patient God who had sent prophet after prophet (7:25; 25:3-4).

The book also gave the survivors a future. To exiles tempted to despair it said: settle in Babylon, pray for the city and wait, because after seventy years God would bring them home (29:4-14). Its deepest promise is a new covenant in which God himself changes the heart, puts his law within his people and forgives their sin (31:31-34). Jeremiah also offers the most personal portrait of a prophet in the Bible: his laments show that faithfulness can mean loneliness, opposition and honest wrestling with God.

Outline of Jeremiah

  1. Chapter 1

    The call of a young prophet

    God tells Jeremiah he was chosen before birth, touches his mouth and sets him over nations to uproot and to plant. Two visions, an almond branch and a boiling pot tilted from the north, announce that God watches over his word and that disaster is coming.

  2. Chapters 2-10

    Early sermons against unfaithful Judah

    Judah has left the fountain of living waters for broken cisterns (2:13). The prophet calls the nation to return, warns of an invader from the north and, in the temple sermon, exposes the false confidence that the temple will protect them (7:1-15).

  3. Chapters 11-20

    Broken covenant, signs and laments

    Jeremiah acts out God's message with a ruined linen loincloth, a visit to the potter and a shattered clay flask. Plots against his life and his beating by the priest Pashhur (20:1-2) provoke his confessions, raw prayers of pain and trust.

  4. Chapters 21-25

    Kings, false shepherds and seventy years

    Oracles against Judah's last kings and its lying prophets, the promise of a righteous Branch for David (23:5-6), the vision of good and bad figs, and the warning that the nations will serve Babylon seventy years (25:11).

  5. Chapters 26-29

    Conflict with priests and false prophets

    Jeremiah is nearly put to death for his temple sermon (26), wears an ox yoke and clashes with Hananiah, who promised a quick return (27-28), and writes to the exiles to settle in Babylon and seek its welfare (29).

  6. Chapters 30-33

    The book of consolation

    Promises of restoration for Israel and Judah: Rachel's weeping will end, God will make a new covenant written on the heart (31:31-34), and Jeremiah buys a field at Anathoth during the siege as a sign that life will return to the land (32).

  7. Chapters 34-39

    The last days of Jerusalem

    The broken promise to free slaves, the faithful Rechabites, the scroll burned by King Jehoiakim, Jeremiah's arrest, the muddy cistern and the rescue by Ebed-melech, and the fall of the city in 586 BC (39).

  8. Chapters 40-45

    After the fall

    Jeremiah stays with Gedaliah at Mizpah. After Gedaliah is murdered, the survivors ask the prophet for guidance, reject it and flee to Egypt, taking him along; a short word to Baruch closes the section (45).

  9. Chapters 46-51

    Oracles against the nations

    Judgment on Egypt, Philistia, Moab, Ammon, Edom, Damascus, Kedar, Hazor and Elam, ending with a long prophecy of the fall of Babylon itself, the empire God used and will also judge (50-51).

  10. Chapter 52

    Historical appendix

    A retelling of the fall of Jerusalem that parallels 2 Kings 24-25, with the numbers of the exiles and a closing note of hope: King Jehoiachin is released from prison in Babylon (52:31-34).

Famous passages in Jeremiah

  • Jeremiah 1:4-10

    Known before birth and sent to the nations

    God tells Jeremiah that he knew him and set him apart before he was formed in the womb, answers his protest that he is too young, and puts his words in his mouth. The passage is loved as a picture of God's purpose for each life and is often cited when Christians speak of calling and of the value of life before birth.

    Study Jeremiah 1 →

  • Jeremiah 2:13

    Living water traded for broken cisterns

    God accuses his people of two evils: abandoning him, the fountain of living waters, and digging cisterns that cannot hold water. The image sums up every form of idolatry, trading the true God for substitutes that fail, and it prepares for Jesus's offer of living water.

    Study Jeremiah 2 →

  • Jeremiah 18:1-11

    At the potter's house

    Jeremiah watches a potter rework a spoiled vessel and hears that Israel is like clay in God's hand. The scene is famous as a picture of God's sovereignty, but it also teaches that God responds to repentance: a nation that turns from evil can be spared (18:7-10).

    Study Jeremiah 18 →

  • Jeremiah 29:4-14

    A letter to the exiles in Babylon

    Jeremiah tells the exiles to build houses, plant gardens, raise families and pray for the welfare of Babylon, because the exile will last seventy years. Verse 11, God's plans for welfare and a future with hope, is one of the most quoted verses in the Bible; in context it is a promise to a whole people that requires patient waiting.

    Study Jeremiah 29 →

  • Jeremiah 31:31-34

    The new covenant

    God promises a covenant unlike the one Israel broke at Sinai: he will put his law within his people, write it on their hearts, be known by all of them and remember their sin no more. Hebrews 8:8-12 quotes the whole passage, and Jesus speaks of the new covenant in his blood at the Last Supper.

    Study Jeremiah 31 →

  • Jeremiah 38:1-13

    Lowered into the cistern

    Officials accuse Jeremiah of weakening the soldiers and lower him into a cistern with no water, only mud, to die. Ebed-melech, an Ethiopian official of the palace, pleads with the king and pulls him out with ropes and old rags. The scene shows both the prophet's suffering and the courage of an outsider who trusted God.

    Study Jeremiah 38 →

Main themes

Covenant unfaithfulness and judgment
Jeremiah reads Judah's history through the covenant of Deuteronomy: idolatry, injustice and broken promises bring the curses of drought, sword and exile. Judgment falls only after long patience and repeated warnings (7:25-26).
True and false prophecy
Prophets who cried peace when there was no peace (6:14; 23:16-17) told people what they wanted to hear. Jeremiah's clash with Hananiah (28) shows that a true word agrees with God's covenant and is confirmed when it comes to pass (28:9).
The problem of the heart
Judah's problem lies deeper than behavior: the heart is deceitful (17:9), stubborn and uncircumcised (4:4; 9:26). The answer is not more effort but God's gift of a heart to know him and his law written within (24:7; 31:33).
Hope beyond judgment
The six verbs of 1:10 frame the book: to uproot and tear down, but also to build and to plant. The exile will end after seventy years (29:10), the people will return, and David's line will produce a righteous Branch (23:5-6).
The cost of faithfulness
Jeremiah is forbidden to marry (16:2), opposed by his own town and by priests, beaten, jailed and called a traitor. His confessions (for example 15:10-21 and 20:7-18) give honest words to believers who suffer for obeying God.
God rules the nations
The Lord appoints Jeremiah a prophet to the nations (1:5), calls Nebuchadnezzar his servant (25:9) and then judges Babylon as well (50-51). No empire lies outside his rule, and none is beyond his justice.

Main characters

Jeremiah
A priest's son from Anathoth, called as a youth around 627 BC. For forty years he preached an unpopular message, endured prison and rejection, refused to flatter kings and grieved over his people. Tradition calls him the weeping prophet (9:1; 13:17).
Baruch son of Neriah
Jeremiah's scribe and companion. He wrote the prophet's words on a scroll, read them in the temple, wrote them again after the king burned them (36) and went with Jeremiah to Egypt. God told him not to seek great things for himself (45:5).
King Josiah
The reforming king in whose thirteenth year Jeremiah was called. Jeremiah praises him for defending the poor and needy and calls that the true knowledge of God (22:15-16). His death at Megiddo in 609 BC began Judah's collapse.
King Jehoiakim
A son of Josiah placed on the throne by Egypt. He built a lavish palace with unpaid labor (22:13-14), had the prophet Uriah killed (26:20-23) and burned Jeremiah's scroll piece by piece in a fire pot (36:23).
King Zedekiah
Judah's last king, installed by Babylon in 597 BC. He asked Jeremiah for counsel in secret but was too afraid of his officials to follow it (38:14-26). He saw his sons killed, was blinded and was taken to Babylon (39:6-7).
Hananiah son of Azzur
A prophet from Gibeon who broke the wooden yoke from Jeremiah's neck and promised that the exiles would return within two years. Jeremiah announced his death, and he died that same year (28:1-17).
Ebed-melech
An Ethiopian official in the royal palace who rescued Jeremiah from the cistern. Because he trusted in the Lord, God promised that he would survive the fall of the city (39:15-18).
Gedaliah son of Ahikam
Appointed governor of Judah by Babylon after 586 BC. He protected Jeremiah and the remnant at Mizpah, but he dismissed warnings and was murdered by Ishmael son of Nethaniah (40:13-41:3).
Nebuchadnezzar
King of Babylon from 605 to 562 BC, whom God calls his servant (25:9; 27:6) because he carried out the judgment on Judah and the nations. After the fall of Jerusalem he ordered that Jeremiah be treated well (39:11-12).

In-depth study of Jeremiah

Introduction

Jeremiah lived through the darkest decades of Judah's history. He was called as a young man around 627 BC and was still speaking forty years later, after Jerusalem lay in ruins. His book combines sermons, poems, symbolic actions, prayers, letters and dated stories into the portrait of a prophet who loved his people enough to tell them the truth.

Many readers know Jeremiah through a few passages: the potter's house, the promise of 29:11, the new covenant of 31:31-34. The book rewards reading as a whole. It shows how a nation drifts from God while keeping its religious routines, how God responds first with patience and then with judgment, and how hope survives the collapse of everything people trusted: the temple, the king, the land and the city.

Who wrote Jeremiah and when?

The book opens by naming Jeremiah son of Hilkiah, one of the priests at Anathoth in Benjamin (1:1), and dates his ministry from the thirteenth year of Josiah to the exile of Jerusalem (1:2-3). Unlike most prophetic books, Jeremiah tells us how its words were written down. In the fourth year of Jehoiakim (605 BC) God told him to write his messages on a scroll; he dictated them to Baruch son of Neriah, who read them in the temple (36:1-10). When the king burned that scroll, Jeremiah dictated it again, and many similar words were added (36:32).

Dating the book

Most of the messages come from c. 627-586 BC, and chapters 42-44 from the years just after the fall, in Egypt. The last event recorded is the release of King Jehoiachin from prison in the thirty-seventh year of his exile, 561 BC (52:31-34), so the book reached its final form after that date. The note at 51:64 that Jeremiah's words end there suggests that chapter 52 was added by a later editor, drawing on the same account found in 2 Kings 24-25.

Two editions

The ancient Greek translation of Jeremiah, the Septuagint, is about one-eighth shorter than the Hebrew text and places the oracles against the nations after 25:13 instead of at the end. Fragments from the Dead Sea Scrolls show that both forms circulated in Hebrew. Many scholars think Jeremiah's words were collected in more than one edition, perhaps beginning with the two scrolls of chapter 36. This does not change the message, but it helps explain why the order of the book can seem uneven.

Literary style and structure

Jeremiah mixes poetry and prose. The poetic oracles, especially in chapters 2-25, are full of vivid images: a wild donkey sniffing the wind (2:24), cracked cisterns (2:13), a leopard that cannot change its spots (13:23), a balm that cannot be found in Gilead (8:22). Prose sermons and stories, often dated by the year of a king, dominate chapters 26-45.

Symbolic actions

Jeremiah often acts out his message. He buries a linen loincloth by the Euphrates and digs it up ruined (13:1-11), stays unmarried as a sign of the death coming on families (16:1-4), smashes a clay flask in the Valley of Hinnom (19), wears an ox yoke through the streets (27-28) and buys a field while the Babylonian army surrounds the city (32). These scenes turned abstract warnings into pictures no one could forget.

The confessions

Five passages, often called Jeremiah's confessions (11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18), are personal laments in which the prophet argues with God, asks why the wicked prosper and even curses the day he was born. They resemble the lament psalms and are unique among the prophets for their honesty.

The order of the book

The chapters follow themes more than dates. Chapter 36 (605 BC) comes after chapters 32-34 (588-587 BC), and chapter 45 goes back to 605 BC. A helpful map of the whole: the call (1), warnings to Judah (2-25), the prophet's conflicts and hopes (26-36), the fall and its aftermath (37-45), the nations (46-51) and an appendix (52).

Jeremiah in the story of the Bible

Jeremiah stands at the end of the history told in 2 Kings 22-25 and 2 Chronicles 34-36. He began during Josiah's reform, the last great revival before the exile, and his book shows that the reform never reached the heart. He was a contemporary of Zephaniah and Habakkuk in Judah, and of Ezekiel, who preached to the exiles in Babylon while Jeremiah stayed in Jerusalem, and of Daniel, who was taken to Babylon in 605 BC.

Jeremiah draws deeply on Deuteronomy, with its blessings and curses and its call to love God with the whole heart. His supporters quote the earlier prophet Micah in his defense (26:18, citing Micah 3:12), and he reminds the people of Shiloh, the first sanctuary, which God allowed to be destroyed (7:12). After him, the seventy years he announced become a key for later Scripture: Daniel prays after reading them in Jeremiah's book (Daniel 9:2), and Chronicles and Ezra tie the decree of Cyrus to the word of the Lord by Jeremiah (2 Chronicles 36:21-22; Ezra 1:1).

In the New Testament

Matthew is the only New Testament book that names Jeremiah, three times (Matthew 2:17; 16:14; 27:9). Matthew hears Rachel weeping in Ramah (31:15) in the grief of the mothers of Bethlehem (Matthew 2:18). Jesus uses the den of robbers from the temple sermon when he clears the temple (Jeremiah 7:11; Mark 11:17). Paul's call to boast only in the Lord (1 Corinthians 1:31) comes from Jeremiah 9:24, and Hebrews quotes the new covenant twice (Hebrews 8:8-12; 10:16-17).

Jeremiah and Jesus Christ

The new covenant

Jeremiah's greatest gift to Christian faith is the promise of 31:31-34. On the night before his death, Jesus took the cup and called it the new covenant in his blood (Luke 22:20; 1 Corinthians 11:25). Hebrews explains that Christ is the mediator of this better covenant (Hebrews 8:6-13), in which sins are forgiven once for all, and Paul describes the Spirit writing God's word on human hearts (2 Corinthians 3:3-6).

The righteous Branch

Jeremiah announced that Judah's last kings had failed and that no descendant of Jehoiachin would prosper on David's throne (22:30). Yet God promised to raise up for David a righteous Branch who would reign wisely and be called The Lord is our righteousness (23:5-6; 33:15-16). The New Testament presents Jesus as the son of David who receives David's throne forever (Luke 1:32-33), and Paul says that Christ became our righteousness (1 Corinthians 1:30).

The rejected prophet

Some people in Jesus's day thought he was Jeremiah (Matthew 16:14), and the comparison makes sense. Both warned that the temple would be destroyed, both were opposed by priests and rulers, and both wept over Jerusalem (Jeremiah 9:1; Luke 19:41-44). But where Jeremiah could only announce the new covenant, Jesus established it through his death and resurrection.

Interpretive challenges

Was Jeremiah a traitor?

Jeremiah told the people of Jerusalem that whoever surrendered to the Babylonians would live (21:8-10; 38:2), and officials accused him of weakening the army (38:4). He was not siding with Babylon for its own sake; he was announcing that God had handed the land to Nebuchadnezzar as judgment (27:6-8). Loyalty to God meant opposing the nationalist hopes of his day, even at the cost of being called disloyal.

How should the seventy years be counted?

Jeremiah said the nations would serve Babylon seventy years (25:11-12; 29:10). Some count from the first deportation in 605 BC to the return around 538 BC; others from the destruction of the temple in 586 BC to its rebuilding in 516 BC; still others take seventy as a round number for a full lifetime. On every reading the prophecy was fulfilled when Babylon fell and the exiles went home.

Why does Matthew cite Jeremiah for words that resemble Zechariah?

Matthew 27:9-10 attributes to Jeremiah a prophecy about thirty pieces of silver and a potter's field that closely resembles Zechariah 11:12-13. A common explanation is that Matthew combines Zechariah with themes from Jeremiah, the potter (18-19) and the purchase of a field (32), and names the more prominent prophet. Others note that one ancient Jewish ordering of the prophetic books placed Jeremiah first.

Why does God forbid Jeremiah to pray for the people?

Three times God tells him not to intercede (7:16; 11:14; 14:11). This does not mean that prayer is useless, but that the people's stubborn rebellion had reached the point of judgment; even Moses and Samuel could not have turned it back (15:1). Jeremiah still cried out for mercy (14:19-22), and God still promised restoration beyond the judgment.

Little-known facts

  • By word count, Jeremiah is usually reckoned the longest book of the Bible, although Psalms has more chapters.
  • Jeremiah 10:11 is written in Aramaic, the international language of the day, not in Hebrew: a one-verse message for the nations that their gods will perish.
  • The Hebrew text uses a simple letter code known as atbash: Sheshach stands for Babylon (25:26; 51:41) and Leb-kamai for Chaldea (51:1).
  • Clay seal impressions found in Jerusalem bear the names of Jehucal son of Shelemiah and Gedaliah son of Pashhur, two of the officials who demanded Jeremiah's death (38:1).
  • Letters written on pottery found at Lachish, from the time of the Babylonian invasion, mention signal fires and Azekah, the two towns Jeremiah names as the last fortresses still standing (34:7).
  • Babylonian ration tablets from Nebuchadnezzar's reign list oil supplied to Jehoiachin, king of Judah, and his sons, confirming that the exiled king lived at the Babylonian court, where the book's final scene places him (52:31-34).

How to study Jeremiah

Jeremiah is long, so give it a plan. Reading two chapters a day takes about a month; a Sunday school class or small group can cover it in ten weeks by following the outline above.

A suggested path

  1. Read chapter 1 and then chapters 36-45 first, as a story, to get to know the prophet and the events of his life.
  2. Go back to chapters 2-25 and read the oracles in the light of those events.
  3. Keep a simple chart of the kings (Josiah, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah) and write the dates given in the chapter headings beside it.
  4. Read the book of consolation (30-33) slowly, alongside Hebrews 8.

What to look for

  • The images and symbolic actions, and what each one teaches.
  • The words of 1:10, uprooting and planting, as they return through the book (18:7-9; 24:6; 31:28).
  • The contrast between true and false prophets, and the way each kind of message sounded to its hearers.
  • Jeremiah's prayers: what he says to God when he is hurt, confused or afraid.

Teaching it to a group

Choose one scene per lesson: the call (1), the broken cisterns (2), the temple sermon (7), the potter (18), the letter to the exiles (29), the new covenant (31), the burned scroll (36) and the cistern rescue (38). Ask the group what substitutes for God people trust today, how to stay faithful when the truth is unpopular, and how 29:11 sounds different when read together with 29:10. End by reading Luke 22:20 and asking what it means to belong to the new covenant Jeremiah longed for.

Jeremiah chapter by chapter

Every chapter of Jeremiah with a summary, key verses explained, themes, people, questions with answers and application.

Frequently asked questions about Jeremiah

Who wrote the book of Jeremiah?

The book presents the words of Jeremiah son of Hilkiah, a priest from Anathoth (1:1). Chapter 36 shows how part of it was written: Jeremiah dictated his messages to Baruch, who wrote them on a scroll and, after King Jehoiakim burned it, wrote them again with additions. A note at 51:64 marks the end of Jeremiah's words, and chapter 52 is a historical appendix that closely follows 2 Kings 24-25.

When was Jeremiah written?

Jeremiah prophesied from 627 BC, the thirteenth year of Josiah, until after the fall of Jerusalem in 586 BC, and he was still speaking in Egypt in the following years. His messages were collected during his ministry, as chapter 36 shows, and the book reached its final form after 561 BC, when King Jehoiachin was released in Babylon (52:31).

What is the main message of Jeremiah?

Judah had broken its covenant with God through idolatry and injustice, and judgment by Babylon was certain unless the people repented. They refused, and Jerusalem fell. But God promised to restore his people after seventy years and to make a new covenant that would change their hearts and forgive their sins (31:31-34).

How many chapters does Jeremiah have and how is it organized?

Jeremiah has 52 chapters, arranged more by theme than by date. Chapter 1 tells the call; 2-25 gather warnings to Judah; 26-45 combine stories from the prophet's life with the book of consolation (30-33) and the fall of Jerusalem (39); 46-51 are oracles against the nations; 52 is a historical appendix. By word count it is usually reckoned the longest book of the Bible.

Why is Jeremiah called the weeping prophet?

Because of his grief over his people: he wishes his eyes were a fountain of tears so he could weep day and night for the slain (9:1), and he says he will weep in secret over their pride (13:17). Tradition also links him with Lamentations. His tears were not weakness but love for a nation that would not listen.

What does Jeremiah 29:11 really mean?

God tells the exiles that his plans for them are for welfare and not for evil, to give them a future and a hope. The promise came to people who would stay in Babylon seventy years (29:10), so it did not promise quick relief; many first hearers died before the return. For believers today it assures that God's purposes for his people are good even through long hardship, and that those who seek him with all their heart will find him (29:13).

What is the new covenant in Jeremiah?

In 31:31-34 God promises a covenant unlike the one broken at Sinai: his law written on the heart, a personal knowledge of God for all his people, and complete forgiveness. At the Last Supper Jesus called the cup the new covenant in his blood (Luke 22:20), and Hebrews 8 quotes Jeremiah to show that Christ has established it.

What happened to Jeremiah in the end?

The last time we see him, Jeremiah is in Egypt, where the Judean refugees had taken him against his will, still warning them against worshiping the queen of heaven (43-44). The Bible does not record his death; later stories that he was stoned in Egypt are traditions, not Scripture.

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