Highlights from the Book of Jeremiah Treasures from God's Word Summaries WT Library References

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Table of Contents

Source Material ...... 5

An Introduction to the Book of Jeremiah ...... 6

Summary of the Highlights of Jeremiah ...... 8

Arrangement ...... 8

Highlights of Jeremiah ...... 8

Youthful Jeremiah is commissioned as a prophet ...... 8

Jeremiah fulfills his commission “to tear down” ...... 8 Jeremiah carries out his assignment “to build” and “to plant” ...... 9

Jeremiah suffers because of his bold prophesying ...... 9

Events from the fall of Jerusalem until the flight into Egypt .. 9

Prophecies Recorded by Jeremiah ...... 10

Jeremiah - Outline of Contents ...... 11

Why Beneficial ...... 11

Treasures from God's Word Summaries ...... 12

Chapters 1-4 "I Am with You to Save You" ...... 12

Chapters 5-7 They Stopped Doing God’s Will ...... 13 Chapters 8-11 “Humans Can Have Success Only with Jehovah’s Guidance” ...... 14

Chapters 12-16 Israel Forgot Jehovah ...... 15 Chapters 17-21 Let Jehovah Mold Your Thinking and Conduct ...... 17

Chapters 22-24 Do You Have “a Heart to Know” Jehovah? .. 18

Chapters 25-28 Be Courageous Like Jeremiah ...... 19

Chapters 29-31 Jehovah Foretold the New Covenant ...... 20

Chapters 32-34 A Sign That Israel Would Be Restored ...... 21 Chapters 35-38 Ebed-melech—An Example of Bravery and Kindness ...... 22 Chapters 39-43 Jehovah Will Render to Each One According to His Works ...... 23

Chapters 44-48 Stop “Seeking Great Things for Yourself” ... 24 Chapters 49-50 Jehovah Blesses Humility and Punishes Arrogance ...... 25 Chapters 51-52 Jehovah’s Word Comes True in Every Detail ...... 26

Jeremiah: WT Library References

Chapters 1-4 ...... 27

Chapters 5-7 ...... 52

Chapters 8-11 ...... 65

Chapters 12-16 ...... 79

Chapters 17-21 ...... 89

Chapters 22-24 ...... 108

Chapters 25-28 ...... 126

Chapters 29-31 ...... 151

Chapters 32-34 ...... 187

Chapters 35-38 ...... 201

Chapters 39-43 ...... 211

Chapters 44-48 ...... 218

Chapters 49-50 ...... 239

Chapters 51-52 ...... 251

Jeremiah – Outline of Contents

Source Material

This material has been sourced from the 2015 Watchtower Library compact disk. Scriptures Included. Only verses that are explained in some way are included in the Scripture Index. Hence, if the material explains the meaning of the text, gives its background, tells why the text was written, or clarifies an original-language word and its implications, the text would be indexed, since the verse or part of it is explained. Scriptures that are used as proof texts but that are not explained are omitted. For example, Ezekiel 18:4 may be used merely to show that the soul dies. In this instance the scripture would not be indexed, since no explanation of the text is given.

Additional personal research is encouraged.

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Jeremiah – Outline of Contents

An Introduction to the Book of Jeremiah Jehovah used the Prophet Jeremiah to write one of the largest books in the Bible. In addition to being a prophetic book, the Book of Jeremiah provides an account of the prophet’s own experiences and personal feelings. Before Jeremiah was born Jehovah took special interest in this boy who would be born into a priestly family. Jeremiah became a researcher and an accurate historian. He wrote the books of First and Second Kings, and Lamentations. He may have been close to 25 years old when Jehovah appointed him as a prophet, in the year 647 B.C.E. This was less than 100 years after the fall of the Northern Kingdom of Israel. It was a time of turbulent changes as rival powers jockeyed for control of the region. Jeremiah served as a prophet for about sixty seven years, until 580 B.C.E. His career as a prophet spanned the reins of Good King Josiah and wicked Kings Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah. Jeremiah had been a prophet for about 40 years when in 607 B.C.E. Jerusalem and the temple were destroyed, and a remnant of survivors taken captive to Babylon. Later Jeremiah was taken to Egypt where he continued in his assignment as Jehovah’s prophet. The book of Jeremiah was completed in 580 B.C.E., 27 years after Jerusalem's destruction. The prophets Nahum, Habakkuk, Obadiah and Ezekiel were also inspired to write during this time period. The prophet Daniel was another contemporary, but he did not complete his book until about 536 B.C.E. The Book of Jeremiah contains 52 chapters. The events are not written in chronological order but according to subject. In the opening chapter, Jehovah commissions Jeremiah as his prophet to convey both a message of judgment, and a message of hope. Chapters 2 to 24 include Jehovah pronouncing judgment on the people of Jerusalem for such wicked actions as idolatry and violence. At Jehovah's direction Jeremiah smashes an earthenware flask to illustrate that God would punish the nation for his bad conduct. Chapters 29 to 34 contain comfort for faithful Jewish exiles. Jeremiah restates Jehovah's promise to restore the Jews to Jerusalem and to fulfil his covenant with David for an everlasting Kingdom that will bring about righteousness in all the earth. Did you know? The prophet Daniel discerned from the Book of Jeremiah that the desolation of Jerusalem would last for 70 years and that God's people were about to be released.

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Jeremiah – Outline of Contents

Many chapters recount how Jeremiah boldly proclaimed Jehovah's message in the face of fierce persecution. In chapter 36, Jeremiah dictates to his secretary Baruch the words Jehovah directed against God's people and all the nations. On hearing the message read to him King Jehoiakim cuts up the scroll and throws it into the fire. However, Jehovah directs Jeremiah to have it written again. Chapter 38 relates how King Zedekiah hands Jeremiah over to his enemies who throw the prophet into a muddy cistern. He is rescued later by Ebed-melech, a faithful worshipper of Jehovah. The Book of Jeremiah contains strong pronouncements of judgment against many nations including Egypt, Philistia, Moab, Ammon, Edom and Babylon. These nations were condemned for their enmity toward God's people. Among the events that Jeremiah recorded are the last days of Jerusalem; Babylon’s destruction of the city; and, the aftermath of the destruction. As you study the book of Jeremiah observe how Jehovah condemned the wicked, but gave hope to the faithful; how Jeremiah faithfully stuck to his assignment despite hardship; and, how Jehovah promised to establish a kingdom that will bring about righteousness in all the earth.

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Summary of the Highlights of Jeremiah

Prophecies and a historical record written by Jeremiah at the direction of Jehovah. Jeremiah was commissioned as prophet in the 13th year of King Josiah (647 B.C.E.) to warn the southern kingdom, Judah, of her impending destruction. This was less than a century after the prophet Isaiah’s activity and the fall of Israel, the northern kingdom, to the Assyrians.

Arrangement The book is not arranged chronologically, but, rather, according to subject matter. Dating is presented where necessary, but the majority of the prophecies are applicable to the nation of Judah throughout the general period of the reigns of Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah. God repeatedly told Jeremiah that the nation was incorrigibly wicked, beyond reform. Yet those with right hearts were given full opportunity to reform and find deliverance. As to being prophetic for our day, the arrangement does not affect the understanding and application of Jeremiah’s writings.

Highlights of Jeremiah A record of Jehovah’s judgment proclamations through Jeremiah, as well as an account of the prophet’s own experiences and of Babylon’s destruction of Jerusalem Writing was begun about 18 years before Jerusalem fell, and was completed some 27 years after that event

Youthful Jeremiah is commissioned as a prophet He will have “to tear down” as well as “build” and “plant” Jehovah will strengthen him for the commission (1:1-19)

Jeremiah fulfills his commission “to tear down” He exposes the wickedness in Judah and proclaims the certainty of Jerusalem’s destruction; the presence of the temple will not save the unfaithful nation; God’s people will be exiles for 70 years in Babylon (2:1–3:13; 3:19–16:13; 17:1–19:15; 24:1–25:38; 29:1-32; 34:1-22) Judgments are announced against Zedekiah and Jehoiakim, as well as against false prophets, unfaithful shepherds, and faithless priests (21:1–23:2; 23:9-40; 27:1–28:17) Jehovah foretells humiliating defeats of many nations, including the Babylonians (46:1–51:64)

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Jeremiah – Outline of Contents

Jeremiah carries out his assignment “to build” and “to plant” He points to the restoration of an Israelite remnant and the raising up of “a righteous sprout” (3:14- 18; 16:14-21; 23:3-8; 30:1–31:26; 33:1-26) He also announces that Jehovah will conclude a new covenant with his people (31:27-40) At Jehovah’s direction, Jeremiah buys a field in order to illustrate the certainty that Israel will return from exile (32:1-44) He assures the Rechabites that they will survive, because they obeyed their forefather Jehonadab; their obedience shows up Israel’s disobedience to Jehovah (35:1-19) He reproves Baruch and strengthens him with the assurance of surviving the coming calamity (45:1-5)

Jeremiah suffers because of his bold prophesying He is struck and placed in the stocks overnight (20:1-18) A plot is hatched to kill him for proclaiming the destruction of Jerusalem, but the princes deliver him (26:1-24) The king burns Jeremiah’s scroll; Jeremiah is falsely accused of deserting to the Babylonians and is arrested and confined (36:1–37:21) Finally, he is put into a miry cistern to die; Ebed-melech rescues him and is promised protection during the coming destruction of Jerusalem (38:1-28; 39:15-18)

Events from the fall of Jerusalem until the flight into Egypt Jerusalem falls; King Zedekiah is captured, his sons are slain, and he is blinded and taken to Babylon (52:1-11) The temple and great houses of Jerusalem are burned, and most of the people are led off into exile (39:1-14; 52:12-34) Gedaliah is appointed governor over the few Israelites remaining, but he is assassinated (40:1– 41:9) Fearful, the people flee to Egypt; Jeremiah warns that Egypt itself will fall and that calamity will overtake them in that land (41:10–44:30)

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Jeremiah – Outline of Contents

Prophecies Recorded by Jeremiah • Ones That He Saw Fulfilled The captivity of Zedekiah and destruction of Jerusalem by Nebuchadnezzar, king of Babylon (Jer 20:3-6; 21:3-10; 39:6-9) The dethronement and death in captivity of King Shallum (Jehoahaz) (Jer 22:11, 12; 2Ki 23:30-34; 2Ch 36:1-4) The taking captive of King Coniah (Jehoiachin) to Babylon (Jer 22:24-27; 2Ki 24:15, 16) The death, within one year, of the false prophet Hananiah (Jer 28:16, 17) Some of the Rechabites and Ebed-melech the Ethiopian surviving Jerusalem’s destruction (Jer 35:19; 39:15-18)

• Others Concerning Which History Records Fulfillment Egypt invaded, conquered by Nebuchadrezzar (Nebuchadnezzar) (Jer 43:8-13; 46:13-26) The return of the Jews and rebuilding of the temple and the city after 70 years’ desolation (Jer 24:1-7; 25:11, 12; 29:10; 30:11, 18, 19; compare 2Ch 36:20, 21; Ezr 1:1; Da 9:2.) Ammon laid waste (Jer 49:2) Edom cut off as a nation (Jer 49:17, 18) (With the death of the Herods, Edom became extinct as a nation.) Babylon to become a permanent desolation (Jer 25:12-14; 50:35, 38-40)

• Those Having Significant Spiritual Fulfillment, as Indicated in the Christian Greek Scriptures A new covenant made with the house of Israel and the house of Judah (Jer 31:31-34; Heb 8:8-13) David’s house not to lack a man on the throne of the kingdom forever (Jer 33:17-21; Lu 1:32, 33) Fall of Babylon the Great an enlargement and symbolic application of Jeremiah’s words against ancient Babylon, as the following comparisons show: Jer 50:2—Re 14:8; Jer 50:8; 51:6, 45—Re 18:4; Jer 50:15, 29—Re 18:6, 7; Jer 50:23—Re 18:8, 15-17; Jer 50:38—Re 16:12; Jer 50:39, 40; 51:37—Re 18:2; Jer 51:8—Re 18:8-10, 15, 19; Jer 51:9, 49, 56—Re 18:5; Jer 51:12—Re 17:16, 17; Jer 51:13—Re 17:1, 15; Jer 51:48—Re 18:20; Jer 51:55— Re 18:22, 23; Jer 51:63, 64—Re 18:21

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Highlights from the Book of Jeremiah

Jeremiah - Outline of Contents

Why Beneficial

Principles and Qualities of God. Besides the fulfillment of prophecies recorded by Jeremiah, the book sets forth principles that should guide us. It stresses that formalism is of no value in God’s eyes but that he desires worship and obedience from the heart. The inhabitants of Judah are told not to trust in the temple and its surrounding buildings and are admonished: “Get yourselves circumcised to Jehovah, and take away the foreskins of your hearts.”—Jer 4:4; 7:3-7; 9:25, 26. The book furnishes many illustrations revealing God’s qualities and his dealings with his people. Jehovah’s great loving-kindness and mercy are exemplified in his delivering a remnant of his people and finally restoring them to Jerusalem, as prophesied by Jeremiah. God’s appreciation and consideration for those showing kindness to his servants and his being the Rewarder of those who seek him and show obedience are highlighted in his care for the Rechabites, for Ebed-melech, and for Baruch.—Jer 35:18, 19; 39:16-18; 45:1-5. Jehovah is brilliantly portrayed as the Creator of all things, the King to time indefinite, the only true God. He is the only one to be feared, the Corrector and Director of those calling on his name, and the one under whose denunciation no nation can hold up. He is the Great Potter, in whose hand individuals and nations are as clay pottery, for him to work with or destroy as he pleases.—Jer 10; 18:1-10; Ro 9:19-24. The book of Jeremiah reveals that God expects the people bearing his name to be a glory and a praise to him and that he considers them close to him. (Jer 13:11) Those who prophesy falsely in his name, saying “peace” to those with whom God is not at peace, have to account to God for their words, and they will stumble and fall. (6:13-15; 8:10-12;23:16-20) Those standing before the people as priests and prophets have great responsibility before God, for, as he told those in Judah: “I did not send the prophets, yet they themselves ran. I did not speak to them, yet they themselves prophesied. But if they had stood in my intimate group, then they would have made my people hear my own words, and they would have caused them to turn back from their bad way and from the badness of their dealings.”—23:21, 22. As in other books of the Bible, God’s holy nation is considered to be in relationship to him as a wife, and unfaithfulness to him is “prostitution.” (Jer 3:1-3, 6-10; compare Jas 4:4.) Jehovah’s own loyalty to his covenants, however, is unbreakable.—Jer 31:37; 33:20-22,25, 26. Many are the fine principles and illustrations in the book, upon which the other Bible writers have drawn for reference. And many other pictorial and prophetic patterns are found that have application and vital meaning to the modern-day Christian and his ministry.

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Index - Jeremiah Highlights from the Book of Jeremiah

Treasures from God's Word Summaries

Chapters 1-4 "I Am with You to Save You" Jeremiah may have been close to 25 years old when Jehovah appointed him as a prophet. Jeremiah felt unqualified for the responsibility, but Jehovah reassured him of His continued support.

• 647 B.CE. Jeremiah appointed as a prophet

• 607 B.C.E. Jerusalem destroyed

• 580 B.C.E. Writing completed 1 Jeremiah appointed as prophet (1-10) Vision of the almond tree (11, 12) Vision of the cooking pot (13-16) Jeremiah fortified for his commission (17-19) 2 Israel abandons Jehovah for other gods (1-37) Israel like a foreign vine (21) Her skirts stained with blood (34) 3 Depth of Israel’s apostasy (1-5) Israel and Judah guilty of adultery (6-11) A call to repentance (12-25) 4 Repentance brings blessings (1-4) Disaster to come from the north (5-18) Jeremiah’s pain over the coming disaster (19-31)

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Index - Jeremiah Highlights from the Book of Jeremiah

Chapters 5-7 They Stopped Doing God’s Will • Jeremiah boldly exposed the Israelites’ sins and hypocrisy • The Israelites considered the temple to be a talisman that would protect them • Jehovah let it be known that ritualistic sacrifices did not make up for wrong conduct Consider: How can I make sure that my worship is in harmony with Jehovah’s will and does not become formalistic? 5 The people refuse Jehovah’s discipline (1-13) Destruction but not complete extermination (14-19) Jehovah calls the people to account (20-31) 6 Siege of Jerusalem near (1-9) Jehovah’s rage on Jerusalem (10-21) Saying “Peace!” when there is no peace (14) Cruel invasion from the north (22-26) Jeremiah to serve as a metal tester (27-30) 7 False trust in Jehovah’s temple (1-11) The temple to become like Shiloh (12-15) Formal worship condemned (16-34) “Queen of Heaven” worshipped (18) Child sacrifice in Hinnom (31)

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Index - Jeremiah Highlights from the Book of Jeremiah

Chapters 8-11 “Humans Can Have Success Only with Jehovah’s Guidance” Humans have neither the ability nor the right to govern themselves

• Because Israel’s spiritual shepherds did not inquire of Jehovah, the people were scattered • Those who followed Jehovah’s direction had peace, happiness, and prosperity 8 The people choose the popular course (1-7) What wisdom without Jehovah’s word? (8-17) Jeremiah laments Judah’s breakdown (18-22) “Is there no balsam in Gilead?” (22) 9 Jeremiah’s deep sadness (1-3a) Jehovah calls Judah to account (3b-16) Lamentation over Judah (17-22) Boast about knowing Jehovah (23-26) 10 The gods of the nations versus the living God (1-16) Impending destruction and exile (17, 18) Jeremiah grieves (19-22) The prophet’s prayer (23-25) Man cannot direct his own step (23) 11 Judah breaks covenant with God (1-17) As many gods as cities (13) Jeremiah likened to a lamb to be slaughtered (18-20) Opposition from the men of Jeremiah’s hometown (21-23)

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Index - Jeremiah Highlights from the Book of Jeremiah

Chapters 12-16 Israel Forgot Jehovah Jeremiah was given a challenging assignment that would illustrate Jehovah’s determination to bring to ruin the stubborn pride of Judah and Jerusalem.

• Jeremiah bought a linen belt

• The belt clinging to the waist symbolized the close relationship that was possible between Jehovah and the nation

• Jeremiah took the belt to the Euphrates River

• He hid it in the cleft of a crag, and he then returned to Jerusalem

• Jeremiah returned to the Euphrates River to retrieve the belt

• The belt was ruined

• Jehovah explained the matter after Jeremiah carried out the assignment

• Jeremiah’s heartfelt obedience in what may have seemed trivial played a role in Jehovah’s efforts to reach the hearts of the people Did You Know? The distance from Jerusalem to the Euphrates River was some 300 miles (500 km). To complete both journeys, Jeremiah would have had to travel about 1,200 miles (2,000 km), likely walking for months. 12 Jeremiah’s complaint (1-4) Jehovah’s answer (5-17) 13 The ruined linen belt (1-11) Wine jars to be smashed (12-14) Irreformable Judah to be exiled (15-27) “Can a Cushite change his skin?” (23) 14 Drought, famine, and sword (1-12) False prophets condemned (13-18) Jeremiah acknowledges the people’s sins (19-22) 15 Jehovah will not change his judgment (1-9) Jeremiah’s complaint (10) Jehovah’s answer (11-14) Jeremiah’s prayer (15-18) Delight in eating God’s words (16) Jeremiah fortified by Jehovah (19-21)

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16 Jeremiah not to marry, mourn, or feast (1-9) Punishment, then restoration (10-21)

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Index - Jeremiah Highlights from the Book of Jeremiah

Chapters 17-21 Let Jehovah Mold Your Thinking and Conduct Respond favorably to Jehovah’s molding

• Jehovah shapes our spiritual qualities through counsel or discipline

• We need to be malleable and obedient

• Jehovah never forces us to do things against our will A potter may change his mind about what to do with a vessel

• Because Jehovah has given us free will, we can choose either to accept his molding or to reject it

• Jehovah adjusts his dealings with people according to the way they respond to his direction In what ways do I need Jehovah to mold me? Did You Know? Clay was a common material in Bible times. When moist, clay is soft and pliable, and it will maintain the impressions made on it. But clay, even when baked hard, is not a strong material. 17 Judah’s sin ingrained (1-4) Blessings of trusting in Jehovah (5-8) The treacherous heart (9-11) Jehovah, the hope of Israel (12, 13) Jeremiah’s prayer (14-18) Keeping the Sabbath sacred (19-27) 18 The clay in the potter’s hands (1-12) Jehovah turns his back on Israel (13-17) Plot against Jeremiah; his plea (18-23) 19 Jeremiah told to break a clay flask (1-15) Child sacrifice to Baal (5) 20 Pashhur strikes Jeremiah (1-6) Jeremiah cannot stop preaching (7-13) God’s message like a burning fire (9) Jehovah like a fearsome warrior (11) Jeremiah’s complaint (14-18) 21 Jehovah denies Zedekiah’s request (1-7) People to choose life or death (8-14)

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Index - Jeremiah Highlights from the Book of Jeremiah

Chapters 22-24 Do You Have “a Heart to Know” Jehovah? Jehovah compared people to figs

• Faithful ones among the Jewish exiles in Babylon were like good figs

• Unfaithful King Zedekiah and others who did what was bad were like bad figs How can we develop “a heart to know” Jehovah?

• Jehovah will give us “a heart to know” him if we study and apply his Word

• We must honestly inspect our heart and root out attitudes and desires that jeopardize our relationship with Jehovah Consider: Do I have “a heart to know” Jehovah? How can I develop one?

22 Judgment messages against bad kings (1-30) Concerning Shallum (10-12) Concerning Jehoiakim (13-23) Concerning Coniah (24-30) 23 Good shepherds and bad (1-4) Security under the “righteous sprout” (5-8) False prophets condemned (9-32) “The burden” of Jehovah (33-40) 24 Good figs and bad figs (1-10)

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Chapters 25-28 Be Courageous Like Jeremiah Jeremiah warned that Jerusalem would become devastated like Shiloh

• The ark of the covenant, which represented Jehovah’s presence, was once kept in Shiloh

• Jehovah allowed the Philistines to capture the Ark, and it was never returned to Shiloh The priests, the prophets, and all the people threatened to kill Jeremiah

• The people seized Jeremiah because of his prophesying against Jerusalem and the temple

• Jeremiah did not give up and run away Jehovah protected Jeremiah

• Jeremiah maintained his courage, and Jehovah did not abandon him

• God moved courageous Ahikam to protect Jeremiah With Jehovah’s backing and encouragement, Jeremiah was able to declare an unpopular message for 40 years 25 Jehovah’s controversy with the nations (1-38) Nations to serve Babylon for 70 years (11) The cup of wine of God’s wrath (15) Calamity from nation to nation (32) Those slain by Jehovah (33) 26 Jeremiah threatened with death (1-15) Jeremiah spared (16-19) Micah’s prophecy quoted (18) The prophet Urijah (20-24) 27 The yoke of Babylon (1-11) Zedekiah told to submit to Babylon (12-22) 28 Jeremiah versus the false prophet Hananiah (1-17)

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Chapters 29-31 Jehovah Foretold the New Covenant Jehovah foretold that the Law covenant would be replaced by a new covenant with everlasting benefits.

LAW COVENANT NEW COVENANT

Jehovah and natural Israel PARTIES Jehovah and spiritual Israel

Moses MEDIATOR Jesus Christ

Animal sacrifices VALIDATED BY Jesus’ sacrifice

Stone tablets WRITTEN ON Human hearts

29 Jeremiah’s letter to the exiles in Babylon (1-23) Israel to return after 70 years (10) A message to Shemaiah (24-32) 30 Promises of restoration and healing (1-24) 31 Israel’s remnant to resettle the land (1-30) Rachel weeps over her children (15) A new covenant (31-40)

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Chapters 32-34 A Sign That Israel Would Be Restored • Jeremiah took steps to purchase the land. A shekel equaled 11.4 g (0.367 oz t)

• Jehovah demonstrated goodness by promising that captives who responded to his discipline would be forgiven and would return to Israel. How has Jehovah demonstrated goodness to you? 32 Jeremiah’s purchase of a field (1-15) Jeremiah’s prayer (16-25) Jehovah’s answer (26-44) 33 Restoration promised (1-13) Security under the “righteous sprout” (14-16) Covenant with David and priests (17-26) Covenant regarding day and night (20) 34 Judgment message to Zedekiah (1-7) Covenant granting slaves liberty broken (8-22)

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Chapters 35-38 Ebed-melech—An Example of Bravery and Kindness Ebed-melech, an officer in the court of King Zedekiah, showed godly qualities

• He acted bravely and decisively by approaching King Zedekiah in behalf of Jeremiah and then by rescuing Jeremiah from the cistern

• He showed kindness by providing soft rags and pieces of cloth to cushion Jeremiah’s armpits against the ropes 35 Rechabites show exemplary obedience (1-19) 36 Jeremiah dictates a scroll (1-7) Baruch reads aloud from the scroll (8-19) Jehoiakim burns the scroll (20-26) Message rewritten on a new scroll (27-32) 37 Chaldeans’ withdrawal only temporary (1-10) Jeremiah imprisoned (11-16) Zedekiah meets with Jeremiah (17-21) Jeremiah provided with bread (21) 38 Jeremiah thrown into a cistern (1-6) Ebed-melech rescues Jeremiah (7-13) Jeremiah urges Zedekiah to surrender (14-28)

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Chapters 39-43 Jehovah Will Render to Each One According to His Works Zedekiah disobeyed Jehovah’s direction to surrender to Babylon

• Zedekiah’s sons were slaughtered before his eyes. He then was blinded, bound with copper fetters, and imprisoned in Babylon until his death Ebed-melech demonstrated trust in Jehovah and concern for His prophet Jeremiah

• Jehovah promised to safeguard Ebed-melech during Judah’s destruction Jeremiah preached boldly for many years before Jerusalem was destroyed

• Jehovah protected Jeremiah during Jerusalem’s siege and arranged for him to be released by the Babylonians 39 The fall of Jerusalem (1-10) Zedekiah flees and is captured (4-7) Jeremiah to be safeguarded (11-14) Ebed-melech’s life to be spared (15-18) 40 Nebuzaradan frees Jeremiah (1-6) Gedaliah appointed over the land (7-12) Plot against Gedaliah (13-16) 41 Gedaliah assassinated by Ishmael (1-10) Ishmael put to flight by Johanan (11-18) 42 People ask Jeremiah to pray for direction (1-6) Jehovah replies: “Do not go to Egypt” (7-22) 43 People disobey and go to Egypt (1-7) Jehovah’s word to Jeremiah in Egypt (8-13)

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Chapters 44-48 Stop “Seeking Great Things for Yourself” Baruch was likely an educated official in the royal household. Although he worshipped Jehovah and faithfully assisted Jeremiah, he lost his balance at one point. He began “seeking great things,” perhaps additional prominence in the royal court or material prosperity. He needed to adjust his thinking in order to survive the approaching destruction of Jerusalem.

44 Calamity on Jews in Egypt foretold (1-14) People reject God’s warning (15-30) “Queen of Heaven” worshipped (17-19) 45 Jehovah’s message to Baruch (1-5) 46 Prophecy against Egypt (1-26) Egypt to be conquered by Nebuchadnezzar (13, 26) Promises to Israel (27, 28) 47 Prophecy against the Philistines (1-7) 48 Prophecy against Moab (1-47)

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Chapters 49-50 Jehovah Blesses Humility and Punishes Arrogance • Repentant Israelites would weep for joy when Jehovah released them from captivity

• They would acknowledge their covenant with him anew and make the long journey back to Jerusalem to restore true worship

• Arrogant Babylon would not go unpunished for its excessive cruelty to Jehovah’s people

• As prophesied, Babylon became an uninhabited wasteland

49 Prophecy against Ammon (1-6) Prophecy against Edom (7-22) Edom no longer to exist as a nation (17, 18) Prophecy against Damascus (23-27) Prophecy against Kedar and Hazor (28-33) Prophecy against Elam (34-39) 50 Prophecy against Babylon (1-46) Flee out of Babylon (8) Israel to be brought back (17-19) Babylon’s water to be dried up (38) Babylon to be uninhabited (39, 40)

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Chapters 51-52 Jehovah’s Word Comes True in Every Detail Jehovah precisely foretold future events

“Polish the arrows”

• The Medes and Persians were expert archers and used the bow as their principal weapon. They polished their arrows to make them penetrate deeper “The warriors of Babylon have quit fighting”

• The Nabonidus Chronicle says: “The army of Cyrus entered Babylon without battle.” This likely means without a general conflict and agrees with the prophecy of Jeremiah “Babylon will become piles of stones [and] desolate forever”

• Beginning in 539 B.C.E., Babylon’s glory began to fade. Alexander the Great intended to make Babylon his capital, but he died suddenly. At the start of the Christian era, a community of Jews still existed there, giving the apostle Peter reason to visit Babylon. But by the fourth century C.E., the city was in ruins, and it eventually passed out of existence. How should the fulfillment of Bible prophecy affect me? What can I teach others about this prophecy? 51 Prophecy against Babylon (1-64) Babylon to fall suddenly to the Medes (8-12) Book thrown into the Euphrates (59-64) 52 Zedekiah rebels against Babylon (1-3) Nebuchadnezzar’s siege of Jerusalem (4-11) Destruction of the city and the temple (12-23) People taken into exile to Babylon (24-30) Jehoiachin released from prison (31-34)

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Chapters 1-4

(Jeremiah 1:2) The word of Jehovah came to him in the days of Jo·siʹah the son of Aʹmon, the king of Judah, in the 13th year of his reign.

*** si p. 124 par. 1 Bible Book Number 24—Jeremiah *** He was commissioned by Jehovah in the year 647 B.C.E., the 13th year of the reign of God- fearing King Josiah of Judah. (Jeremiah 1:5) “Before I formed you in the womb I knew you, And before you were born I sanctified you. I made you a prophet to the nations.”

*** it-1 p. 856 Foreknowledge, Foreordination *** In the cases of Samson, Jeremiah, and John the Baptizer, Jehovah exercised foreknowledge prior to their birth. This foreknowledge, however, did not specify what their final destiny would be. Rather, on the basis of such foreknowledge, Jehovah foreordained that Samson should live according to the Nazirite vow and should initiate the deliverance of Israel from the Philistines, that Jeremiah should serve as a prophet, and that John the Baptizer should do a preparatory work as a forerunner of the Messiah. (Jg 13:3-5; Jer 1:5; Lu 1:13-17) While highly favored by such privileges, this did not guarantee their gaining eternal salvation or even that they would remain faithful until death (although all three did).

*** it-2 p. 30 Jeremiah *** Commissioned as Prophet. Jeremiah was called to be a prophet when a young man, in 647 B.C.E., in the 13th year of the reign of King Josiah of Judah (659-629 B.C.E.). Jehovah told him: “Before I was forming you in the belly I knew you, and before you proceeded to come forth from the womb I sanctified you. Prophet to the nations I made you.” (Jer 1:2-5) He was therefore one of the few men for whose birth Jehovah assumed responsibility—intervening by a miracle or by a guiding providence—that they might be his special servants. Among these men are Isaac, Samson, Samuel, John the Baptizer, and Jesus.—See FOREKNOWLEDGE, FOREORDINATION.

*** it-2 p. 1200 Womb *** God, as the womb’s Designer, can also see exactly what is being formed in it. He can read the hereditary traits being built into the unborn child and determine what use He wants to make of the individual, if He so desires.—Jer 1:5; Lu 1:15; compare Ro 9:10-13.

*** jr chap. 1 pp. 6-7 pars. 6-7 “I Have Put My Words in Your Mouth” *** The Creator of the universe was particularly interested in Jeremiah’s life and activities.—Read Jeremiah 1:5. 7 Yes, before Jeremiah was born, God used His foreknowledge. He took special interest in a boy who would be born into a priestly family living north of Jerusalem.

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*** jr chap. 1 p. 7 “I Have Put My Words in Your Mouth” *** GOD CHOOSES A SPOKESMAN 8 We do not know Jeremiah’s age when God told him: “Prophet to the nations I made you.” He might have been close to 25 years old, the age at which a priest could enter the first phase of his service. (Num. 8:24)

*** w88 4/1 p. 10 par. 2 Jeremiah—Unpopular Prophet of God’s Judgments *** 2 From Jehovah’s conversation with young Jeremiah, it is clear that he was one of the few men for whose birth Jehovah assumed responsibility. And why did he take specific interest in Jeremiah from his conception onward? Because Jehovah had a special commission in mind for him. Thus, he could say: “Before you proceeded to come forth from the womb I sanctified you.” (Jeremiah 1:5) (Jeremiah 1:6) But I said: “Alas, O Sovereign Lord Jehovah! I do not know how to speak, for I am just a boy.”

*** it-2 pp. 30-31 Jeremiah *** When Jehovah spoke to him, Jeremiah showed diffidence. He replied to God: “Alas, O Sovereign Lord Jehovah! Here I actually do not know how to speak, for I am but a boy.” (Jer 1:6) From this remark of his, and comparing his boldness and firmness during his prophetic ministry, it can be seen that such unusual strength was not a thing inherent in Jeremiah, but actually came from full reliance on Jehovah. Truly Jehovah was with him “like a terrible mighty one,” and it was Jehovah who made Jeremiah “a fortified city and an iron pillar and copper walls against all the land.” (Jer 20:11; 1:18, 19) Jeremiah’s reputation for courage and boldness was such that some during Jesus’ earthly ministry took him to be Jeremiah returned to life.—Mt 16:13, 14.

*** w11 3/15 p. 29 Keep Awake, as Jeremiah Did *** An Urgent Message 4 Jeremiah may have been close to 25 years old when he received from Jehovah his commission as a watchman. (Jer. 1:1, 2) But he felt like a mere boy, utterly unqualified to speak to the elders of the nation, men advanced in age and having positions of authority. (Jer. 1:6)

*** jr chap. 1 p. 7 par. 8 “I Have Put My Words in Your Mouth” *** In any event, Jeremiah responded: “Alas, O Sovereign Lord Jehovah! Here I actually do not know how to speak, for I am but a boy.” (Jer. 1:6) He felt reluctant, perhaps thinking he was too young or unqualified for the serious responsibility and the public speaking required of a prophet.

*** w88 4/1 p. 10 par. 1 Jeremiah—Unpopular Prophet of God’s Judgments *** “EVEN in the company of the prophets, Jeremiah towers as a giant.” That comment by a Bible scholar stands in striking contrast to Jeremiah’s opinion of himself when he first received his commission from Jehovah to serve as a prophet to Judah and to the nations. His answer was: “Alas, O Sovereign Lord Jehovah! Here I actually do not know how to speak, for I am but a boy.” Jeremiah was evidently very conscious of his youthfulness, and the challenge of facing the hostile nations seemed too much. Jehovah thought otherwise.—Jeremiah 1:6.

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(Jeremiah 1:7) Jehovah then said to me: “Do not say, ‘I am just a boy.’ For you must go to all those to whom I send you, And you should say everything that I command you.

*** jr chap. 15 p. 191 par. 18 “I Cannot Keep Silent” *** 18 “To all those to whom I shall send you, you should go; and everything that I shall command you, you should speak.” (Jer. 1:7) Jeremiah’s life changed forever when he heard that command from God. From that moment forward, his overwhelming concern was to announce “the word of Jehovah.” That phrase appears repeatedly throughout the book of Jeremiah. In the last chapter, Jeremiah relates the capture of Jerusalem and the exiling of its last king, Zedekiah. Yes, Jeremiah continued teaching and exhorting the people of Judah to obey Jehovah until events made it clear that his work was complete.

*** w88 4/1 p. 10 par. 2 Jeremiah—Unpopular Prophet of God’s Judgments *** Then he commanded the youth: “Do not say, ‘I am but a boy.’ But to all those to whom I shall send you, you should go; and everything that I shall command you, you should speak. Do not be afraid because of their faces, for ‘I am with you to deliver you,’ is the utterance of Jehovah.” There was no room here for a halfhearted approach to his assignment. Instead, it called for boldness and trust in Jehovah.—Jeremiah 1:7, 8. (Jeremiah 1:8) Do not be afraid because of their appearance, For ‘I am with you to save you,’ declares Jehovah.”

*** jr chap. 15 pp. 188-191 “I Cannot Keep Silent” *** “DO NOT BE AFRAID” 13 True worshippers were affected by the appalling conditions that prevailed before Jerusalem’s destruction in 607 B.C.E. You can thus understand why God told Jeremiah: “Do not be afraid.” (Jer. 1:8; Lam. 3:57) And Jehovah had him tell others of his people the same encouraging words. (Read Jeremiah 46:27.) What insight can we gain from this? In this dangerous time of the end, we could occasionally feel fear. At such times, will we listen to Jehovah, who in effect is telling us: “Do not be afraid”? Earlier in this volume, we considered how God sustained Jeremiah during that truly fearful time. Let us briefly review what happened, in order to see a lesson in it for us. 14 As the Babylonians tightened their grip on Jerusalem, hunger overtook the people. Soon many were without food. (Jer. 37:21) As if the famine were not enough, Jeremiah was trapped in a place that could become his grave. The princes of Judah had pressed weak-willed King Zedekiah to acquiesce. Then they had Jeremiah thrown into a deep cistern. There was no water in it, just a lot of mire. As Jeremiah began sinking into the mud, he could see no human way out. If you had been in that situation, would you not have felt some fear?—Jer. 38:4-6. 15 Though he was a mortal like us, Jeremiah trusted Jehovah’s word that He would never abandon him. (Read Jeremiah 15:20, 21.) Did Jehovah reward that trust? We know for a fact that he did. God moved Ebed-melech to defy the princes and rescue Jeremiah. With the king’s permission, Ebed-melech pulled the prophet up out of the cistern, rescuing him from death in that muddy deep.—Jer. 38:7-13. 16 Even when Jeremiah was back standing on solid ground, he was not out of danger. Pleading in Jeremiah’s behalf, Ebed-melech had told the king: “He will die where he is because of the famine. For there is no bread anymore in the city.” (Jer. 38:9) Food was so scarce in Jerusalem

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that people were resorting to cannibalism. Yet, Jehovah again intervened to save his prophet. And Jeremiah passed on to Ebed-melech a guarantee of protection from Jehovah. (Jer. 39:16-18) Jeremiah had not forgotten God’s assurance: “I am with you to deliver you.” (Jer. 1:8) With Almighty God guarding those two loyal men, neither human enemies nor hunger would finish them off. They escaped death in that doomed city. What is the point? Jehovah promised protection and fulfilled his promise.—Jer. 40:1-4. 17 The fulfillment of Jesus’ prophecy about the conclusion of the system of things is moving inexorably toward its climax. In the near future, there will occur “signs in sun and moon and stars, and on the earth anguish of nations, not knowing the way out . . . while men become faint out of fear and expectation of the things coming upon the inhabited earth.” (Luke 21:25, 26) We must wait to see what form those signs will take and what terror they produce among many. No matter what develops, though, you need never doubt Jehovah’s ability and desire to save his people. The outcome for those who do not have his favor, however, will be quite different. (Read Jeremiah 8:20; 14:9.) Even if it seems that his servants are in a condition as hopeless as the dank, dark bottom of a cistern, he can rescue them! God’s words to Ebed-melech will apply to his people: “‘I shall without fail furnish you an escape, and by the sword you will not fall; and you will certainly come to have your soul as a spoil, because you have trusted in me,’ is the utterance of Jehovah.”—Jer. 39:18.

*** w07 3/15 p. 9 par. 7 Highlights From the Book of Jeremiah *** 1:8. Jehovah may at times deliver his people from persecution—perhaps by raising up fair- minded judges, by replacing hostile officials with reasonable ones, or by imparting to his worshippers the strength to endure.—1 Corinthians 10:13.

*** w05 12/15 pp. 23-24 par. 18 Whom Do You Obey—God or Men? *** 18 God told the prophet Jeremiah: “I am with you to deliver you.” (Jeremiah 1:8) How might Jehovah deliver us from persecution today? He might raise up a fair-minded judge like Gamaliel. Or he may see to it that a corrupt or antagonistic official is unexpectedly replaced by a more reasonable one. At times, though, Jehovah may permit the persecution of his people to run its course. (2 Timothy 3:12) If God allows us to be persecuted, he will always give us the strength to endure persecution. (1 Corinthians 10:13) (Jeremiah 1:9) Then Jehovah stretched out his hand and touched my mouth. And Jehovah said to me: “I have put my words in your mouth.

*** jr chap. 3 pp. 33-34 “You Must Say to Them This Word” *** ‘JEHOVAH TOUCHED MY MOUTH’ 3 Recall that at the start of his prophetic ministry, Jeremiah heard these words: “To all those to whom I shall send you, you should go; and everything that I shall command you, you should speak. Do not be afraid because of their faces, for ‘I am with you to deliver you,’ is the utterance of Jehovah.” (Jer. 1:7, 8) And then God made an unexpected gesture. Jeremiah tells us: “Jehovah thrust his hand out and caused it to touch my mouth. Then Jehovah said to me: ‘Here I have put my words in your mouth. See, I have commissioned you this day.’” (Jer. 1:9, 10) From then on, Jeremiah knew that he spoke for Almighty God. With His full support, Jeremiah’s zeal for sacred service grew.—Isa. 6:5-8.

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4 Jehovah does not physically touch any of his servants today. Yet, through his spirit, he does give them a strong desire to preach the good news. Many of them glow with zeal.

*** jr chap. 3 p. 33 “You Must Say to Them This Word” *** As in this case, Jehovah often had angelic messengers present themselves as though He were speaking.—Judg. 13:15, 22; Gal. 3:19. (Jeremiah 1:10) See, I have commissioned you this day to be over the nations and over the kingdoms, to uproot and to pull down, to destroy and to tear down, to build and to plant.”

*** it-2 p. 31 Jeremiah *** He found good associates among whom he could do ‘building up’ work (Jer 1:10), namely, the Rechabites, Ebed-melech, and Baruch. Through these friends he was assisted and delivered from death, and more than once Jehovah’s power was manifested in protecting him.—Jer 26:7-24; 35:1- 19; 36:19-26; 38:7-13; 39:11-14; 40:1-5.

*** w11 3/15 pp. 31-32 par. 14 Keep Awake, as Jeremiah Did *** 14 Jeremiah did declare Jehovah’s warnings and judgment message without letup, yet he had at heart his commission “to build and to plant.” (Jer. 1:10) His work of building and planting bore fruitage. Some Jews as well as non-Israelites survived Jerusalem’s destruction in 607 B.C.E. We know of the Rechabites, Ebed-melech, and Baruch. (Jer. 35:19; 39:15-18; 43:5-7) These loyal and God-fearing friends of Jeremiah well illustrate those having an earthly hope today who befriend the Jeremiah class. Great is the pleasure of the Jeremiah class in spiritually building up this “great crowd.” (Rev. 7:9) Likewise, these loyal companions of the anointed find immense satisfaction in assisting honesthearted ones to come to a knowledge of the truth.

*** w11 3/15 p. 30 par. 10 Keep Awake, as Jeremiah Did *** 10 As “King of the nations,” Jehovah commissioned Jeremiah to deliver a judgment message to nations and kingdoms. (Jer. 10:6, 7) But in what sense are the anointed remnant “over the nations and over the kingdoms”? (Jer. 1:10) Like the prophet of old, the Jeremiah class has been given an assignment from the Sovereign of the universe. God’s anointed servants are thus duly authorized to make pronouncements worldwide against nations and kingdoms. Invested with authority from the Most High God and using the clear language of his inspired Word, the Jeremiah class declares that the nations and kingdoms of today will be uprooted and destroyed at God’s due time and by his chosen means. (Jer. 18:7-10; Rev. 11:18)

*** jr chap. 14 p. 168 par. 1 You Can Benefit From the New Covenant *** JEHOVAH gave Jeremiah a twofold commission. One part was “to uproot and to pull down and to destroy and to tear down.” The other was “to build and to plant.” The prophet accomplished the former by exposing the wickedness of the proud Jews, pronouncing God’s judgment on them as well as on Babylon. Yet, Jeremiah’s prophecies included hope for the future. He foretold the building of what God purposed to be built and the planting of what He purposed to be planted. For example, Jeremiah was fulfilling the second part of his assignment when he directed attention to the restoration of the Jews to their homeland.—Jer. 1:10; 30:17, 18.

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*** w88 4/1 p. 11 par. 3 Jeremiah—Unpopular Prophet of God’s Judgments *** “See, I have commissioned you this day to be over the nations and over the kingdoms, in order to uproot and to pull down and to destroy and to tear down, to build and to plant.” Certainly, the setting of those remarks in Judah about the middle of the seventh century B.C.E. imposed a tremendous responsibility on this budding prophet. He had to face a proud, complacent nation that trusted in its holy city, Jerusalem, and its temple, like a talisman. As he completed his 40-year prophetic ministry in Jerusalem, he would have to present his message during the reigns of five different kings (Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah). He would have to announce unpopular condemnatory judgments to the Jewish and Babylonian nations.—Jeremiah 1:10; 51:41-64.

*** w86 1/1 p. 19 Building for an Eternal Future *** ‘Building and Planting’ 7 Jehovah has commissioned the remaining anointed Christians on earth, just as he did the prophet Jeremiah, “to be over the nations and over the kingdoms, in order to uproot and to pull down and to destroy and to tear down, to build and to plant.” So a twofold work is now in progress: (1) announcing Jehovah’s judgment against Satan’s wicked world system and (2) building and establishing a society of God’s own people for preservation. (Jeremiah 1:10; 24:6, 7; Isaiah 26:20, 21) (Jeremiah 1:11) The word of Jehovah again came to me, saying: “What do you see, Jeremiah?” So I said: “I see the branch of an almond tree.”

*** it-1 p. 79 Almond *** The Hebrew name sha·qedhʹ means, literally, “awakening one,” and this is quite fitting since the almond is one of the earliest trees to bloom following the winter rest, blossoming as early as late January or early February. Note the play on words at Jeremiah 1:11, 12, where the Hebrew word for “almond tree” (sha·qedhʹ) is followed by the expression “keeping awake” (sho·qedhʹ).

*** w07 3/15 p. 8 par. 5 Highlights From the Book of Jeremiah *** 1:11, 12—Why is Jehovah’s keeping awake concerning his word associated with “an offshoot of an almond tree”? The almond tree is “one of the first trees to bloom in the spring.” (Verse 11, footnote) Jehovah figuratively kept “getting up early and sending [his prophets]” to warn his people about his judgments and was “keeping awake” until their fulfillment.—Jeremiah 7:25.

*** g87 4/22 p. 27 Almonds—The Nutty Fruit *** Almonds in the Bible? Did you know that the Hebrew word for almond tree literally means “the waker,” or “awakening one”? This is fitting when we remember that in the Palestine area the almond tree is among the first of all fruit-bearing trees to bloom, as early as January or the beginning of February. It also helps explain what God meant when he referred to the “offshoot of an almond tree.” (Jeremiah 1:11, 12) In other words, Jehovah God is “keeping awake” concerning his promises in order to carry them out.

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(Jeremiah 1:12) Jehovah said to me: “You have seen correctly, for I am wide awake concerning my word to carry it out.”

*** w11 3/15 pp. 28-29 Keep Awake, as Jeremiah Did *** “I [Jehovah] am keeping awake concerning my word in order to carry it out.”—JER. 1:12.

ON THE hills of Lebanon and Israel, one of the first trees to blossom is the almond tree. Its lovely pink or white flowers can be seen as early as the end of January or the beginning of February. Its Hebrew name literally means “awakening one.” 2 When Jehovah appointed Jeremiah as his prophet, this characteristic of the almond tree was aptly used to illustrate an important reality. At the start of his ministry, the prophet was shown in vision an offshoot of that tree. What did it mean? Jehovah explained: “I am keeping awake concerning my word in order to carry it out.” (Jer. 1:11, 12) Just as the almond tree ‘awakened’ early, so Jehovah was figuratively “getting up early” to send his prophets to warn his people about the consequences of disobedience. (Jer. 7:25) And he would not rest—he would ‘keep awake’— until his prophetic word was accomplished. In 607 B.C.E., right at the appointed time, Jehovah’s judgment came upon the apostate nation of Judah. 3 Likewise today, Jehovah is awake, attentive to carrying out his will. It is impossible for him to neglect the fulfillment of his word. How does Jehovah’s attentiveness affect you? Do you believe that in this year of 2011, Jehovah is “awake” to the fulfillment of his promises? If we have any doubts about Jehovah’s sure promises, now is the time for us to awaken from any spiritual drowsiness. (Rom. 13:11)

*** w93 2/15 p. 32 The Early Riser *** The ancient Hebrews called the almond tree the “awakening one,” alluding to its early flowering. This characteristic was employed by Jehovah to illustrate an important message. At the start of his ministry, Jeremiah was shown in vision an almond shoot. What did it mean? Jehovah explained: “I am keeping awake concerning my word in order to carry it out.”—Jeremiah 1:12.

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*** jr chap. 2 pp. 14-15 par. 1 Serving in “the Final Part of the Days” *** “WHAT are you seeing?” God asked his newly commissioned prophet. “A widemouthed cooking pot blown upon is what I am seeing,” answered young Jeremiah, “and its mouth is away from the north.” That vision gave an early indication of the sort of declaration that Jeremiah would make. (Read Jeremiah 1:13-16.) The figurative cooking pot was being blown upon, not to cool it, but to intensify the flames underneath. Yes, Jehovah was foretelling that trouble, like a scalding liquid, would pour from this pot onto the land of Judah because of the prevailing unfaithfulness. Why do you think the pot’s mouth was tilted southward? It meant that trouble would come from the north—Babylon would invade from that direction. And so it proved to be. During his years as a prophet, Jeremiah witnessed successive outpourings from this boiling cooking pot, culminating in the destruction of Jerusalem. (Jeremiah 1:14) Then Jehovah said to me: “Out of the north the calamity will break loose Against all the inhabitants of the land.

*** it-2 p. 509 North *** NORTH

In addition to the usual term tsa·phohnʹ, north was also indicated by the direction “left,” since the orientation was facing toward the rising sun in the east. (Ge 14:15, ftn) In Scriptural usage, “north” may denote a section of the earth (Ps 107:3; Isa 43:6; Lu 13:29), a northerly direction (Ex 26:20; 1Ki 7:25; Re 21:13), the northern sky (Job 26:7), and various lands or kingdoms (including Assyria [Zep 2:13] and Babylon [Jer 46:10]) that were situated somewhat N and E of the land inhabited by the Israelites. Though Babylon on the Euphrates River actually lay E of Tyre, Ezekiel 26:7 speaks of the king of Babylon as coming against Tyre from the north. Likewise, the calamity that Judah and Jerusalem were to experience from the Babylonians is referred to as coming “out of the north.” (Jer 1:14, 15) The reason for this appears to be that, when marching westward, the Babylonian armies took a northerly route and thus avoided passing through the desert. This was, in fact, the customary way, as Babylonian records show. (Jeremiah 1:15) For ‘I am summoning all the families of the kingdoms of the north,’ declares Jehovah, ‘And they will come; each one will set up his throne At the entrance of the gates of Jerusalem, Against her walls all around And against all the cities of Judah.

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*** it-2 p. 509 North *** NORTH

In addition to the usual term tsa·phohnʹ, north was also indicated by the direction “left,” since the orientation was facing toward the rising sun in the east. (Ge 14:15, ftn) In Scriptural usage, “north” may denote a section of the earth (Ps 107:3; Isa 43:6; Lu 13:29), a northerly direction (Ex 26:20; 1Ki 7:25; Re 21:13), the northern sky (Job 26:7), and various lands or kingdoms (including Assyria [Zep 2:13] and Babylon [Jer 46:10]) that were situated somewhat N and E of the land inhabited by the Israelites. Though Babylon on the Euphrates River actually lay E of Tyre, Ezekiel 26:7 speaks of the king of Babylon as coming against Tyre from the north. Likewise, the calamity that Judah and Jerusalem were to experience from the Babylonians is referred to as coming “out of the north.” (Jer 1:14, 15) The reason for this appears to be that, when marching westward, the Babylonian armies took a northerly route and thus avoided passing through the desert. This was, in fact, the customary way, as Babylonian records show. (Jeremiah 1:17) But you should prepare for action, And you must stand up and tell them everything that I command you. Do not be terrified of them, So that I do not terrify you before them.

*** it-1 p. 219 Attitudes and Gestures *** Girding up of the loins implies preparation for action. This had reference to the custom in Bible times of binding up one’s flowing garments with a belt or girdle in order not to be hampered in connection with doing work, running, and so forth.—Job 40:7; Jer 1:17; Lu 12:37; 1Pe 1:13, ftn. (Jeremiah 1:18) For today I have made you a fortified city, An iron pillar, and copper walls against all the land, Toward the kings of Judah and her princes, Toward her priests and the people of the land.

*** w11 3/15 p. 32 par. 18 Keep Awake, as Jeremiah Did *** 18 The work of the watchman class is not yet over. (Read Jeremiah 1:17-19.) What a source of joy it is that the anointed remnant are standing immovable, like “an iron pillar” and “a fortified city”! They have their “loins girded about with truth” in that they allow God’s Word to strengthen them until their commissioned work is completed. (Eph. 6:14) With similar determination, those of the great crowd actively support the Jeremiah class in carrying out its divine assignment. (Jeremiah 1:19) And they will certainly fight against you, But they will not prevail against you, For ‘I am with you,’ declares Jehovah, ‘to save you.’”

*** jr chap. 7 pp. 88-89 pars. 14-15 “I Will Saturate the Tired Soul” *** They will be certain to fight against you, but they will not prevail against you, for ‘I am with you,’ is the utterance of Jehovah, ‘to deliver you.’” (Jer. 1:18, 19) With good reason, Jeremiah referred to Jehovah as “my strength and my stronghold, and my place for flight in the day of distress.”—Jer. 16:19. 15 It is noteworthy that Jehovah told Jeremiah: “I am with you.” Do you see in that a clue as to what you can do when someone you know needs encouragement? It is one thing to realize that a Christian brother or sister or perhaps a relative has that need; it is another thing to respond effectively to that need. In many cases, the most effective course is to do what God did for Jeremiah—just be with the afflicted one. Then, at some point, offer words of encouragement, but not a torrent of words. Fewer words will likely do more good if they are words chosen to reassure

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and build up. What you say need not be eloquent. Use simple words that manifest interest, concern, and Christian affection. Words like that can do much good.—Read Proverbs 25:11.

*** w00 4/1 p. 17 Fighters Against God Will Not Prevail! *** Fighters Against God Will Not Prevail!

“They will be certain to fight against you, but they will not prevail against you.”— JEREMIAH 1:19.

JEHOVAH commissioned young Jeremiah to be a prophet to the nations. (Jeremiah 1:5) This occurred during the reign of good King Josiah of Judah. Jeremiah’s prophetic ministry continued through the turbulent period prior to Babylon’s conquest of Jerusalem and into the taking of God’s people into exile.—Jeremiah 1:1-3. 2 The judgment messages that Jeremiah was to declare were bound to stir up opposition. Therefore, God fortified him for what lay ahead. (Jeremiah 1:8-10) For instance, the prophet’s spirit was bolstered by the words: “They will be certain to fight against you, but they will not prevail against you, for ‘I am with you,’ is the utterance of Jehovah, ‘to deliver you.’” (Jeremiah 1:19) Fighting against Jeremiah would mean fighting against God. Today, Jehovah has a prophetlike group of servants whose work is similar to that of Jeremiah. Like him, they boldly declare God’s prophetic word. And this message affects all individuals and nations for good or for bad, depending on their reaction to it. As in Jeremiah’s time, there are those who fight against God by opposing his servants and their divinely assigned activities.

*** w88 4/1 p. 11 par. 7 Jeremiah—Unpopular Prophet of God’s Judgments *** 7 “And they will be certain to fight against you,” warned Jehovah, “but they will not prevail against you.” (Jeremiah 1:19) Now why would the Jews and their rulers want to fight against this prophet? Because his message attacked their complacency and their formalistic form of worship. (Jeremiah 2:6) They did not ask, ‘Where is Jehovah, The One who brought us out of the land of Egypt, Who led us through the wilderness, Through a land of deserts and pits, Through a land of drought and of deep shadow, Through a land where no man travels And where no humans dwell?’

*** w03 5/1 p. 8 Do You Ask, “Where Is Jehovah?” *** Do You Ask, “Where Is Jehovah?” “They have become far off from me . . . And they have not said, ‘Where is Jehovah?’”—JEREMIAH 2:5, 6.

“WHERE is God?” That question has been asked by many people. Some of them have simply been trying to understand a basic fact about the Creator, namely, where is he located? Others have voiced the question after a widespread calamity or when they personally felt hard-pressed and could not understand why God did not intervene. Yet others do not inquire at all because they reject the very idea that God exists.—Psalm 10:4. 2 There are, of course, many who recognize the abundant proof that there is a God. (Psalm 19:1; 104:24) Some of these are content with simply having some form of religion. But intense love for truth has impelled millions of others, in all lands, to search for the true God. Their effort has not been in vain because he “is not far off from each one of us.”—Acts 17:26-28.

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3 When a person really does find Jehovah, he realizes that “God is a Spirit,” invisible to human eyes. (John 4:24) Jesus referred to the true God as “my Father who is in heaven.” What does that mean? That the realm inhabited by our heavenly Father is, in a spiritual sense, a lofty one, even as the physical heavens of outer space are high above the earth. (Matthew 12:50; Isaiah 63:15) Though we cannot see God with our physical eyes, however, he makes it possible for us to know him and to learn much about his purposes. (Exodus 33:20; 34:6, 7) He answers questions asked by sincere people who seek the meaning of life. On matters that affect our lives, he provides a sound basis for us to determine his position, that is, how he views such matters and whether our desires are in harmony with his purposes. He wants us to make inquiry about such things and to put forth earnest effort to find the answers. Through the prophet Jeremiah, Jehovah reproved the people of ancient Israel because they failed to do this. They knew the name of God, but they did not ask, “Where is Jehovah?” (Jeremiah 2:6) Jehovah’s purpose was not their chief concern. They were not looking for his guidance. When faced with decisions, large and small, do you ask, “Where is Jehovah?” (Jeremiah 2:10) ‘But cross over to the coastlands of the Kitʹtim and see. Yes, send to Keʹdar and consider carefully; See whether anything like this has happened.

*** w07 3/15 p. 9 par. 1 Highlights From the Book of Jeremiah *** 2:10, 11—What made the deeds of the unfaithful Israelites so unusual? While pagan nations westward to Kittim and eastward to Kedar might bring in deities of other nations to add to their own, the idea of totally replacing their gods with foreign ones was unheard of. However, the Israelites abandoned Jehovah, exchanging the glory of the living God for lifeless idols. (Jeremiah 2:11) Has a nation ever changed its gods for those that are not gods? But my own people have exchanged my glory for what is useless.

*** w07 3/15 p. 9 par. 1 Highlights From the Book of Jeremiah *** 2:10, 11—What made the deeds of the unfaithful Israelites so unusual? While pagan nations westward to Kittim and eastward to Kedar might bring in deities of other nations to add to their own, the idea of totally replacing their gods with foreign ones was unheard of. However, the Israelites abandoned Jehovah, exchanging the glory of the living God for lifeless idols. (Jeremiah 2:13) ‘Because my people have done two bad things: They have abandoned me, the source of living water, And dug for themselves cisterns, Broken cisterns, that cannot hold water.’

*** it-1 p. 471 Cistern *** In two noteworthy passages, “cistern” is used figuratively. Jehovah says that people who have forsaken him to look to other sources for protection and help have actually left “the source of living water, in order to hew out for themselves cisterns, broken cisterns, that cannot contain the water.” (Jer 2:13, 18)

*** jr chap. 6 pp. 68-69 par. 5 “Obey, Please, the Voice of Jehovah” *** 5 While those Jews valued literal water, they rejected the “living water” that Jehovah freely offered them. They did this by deliberately disobeying God’s Law and relying on alliances with surrounding nations. Like those who when water is scarce pour it into a cistern that is cracked and cannot hold water, the Jews suffered the consequences. (Read Jeremiah 2:13; 17:13.) We

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certainly have reason not to bring great calamity upon ourselves by pursuing a similar course. Jehovah continues to provide us with an abundance of guidance based on his inspired Word. Obviously, that “living water” benefits us only if we regularly study it and strive to live by it.

*** w07 3/15 p. 9 par. 8 Highlights From the Book of Jeremiah *** 2:13, 18. Unfaithful Israelites did two bad things. They left Jehovah, the sure source of blessing, guidance, and protection. And they hewed out for themselves their own figurative cisterns by seeking to make military alliances with Egypt and Assyria. In our time, to abandon the true God in favor of human philosophies and theories and worldly politics is to replace “the source of living water” with “broken cisterns.”

*** w03 12/1 p. 32 Cisterns That Hold No Water *** Cisterns That Hold No Water

IN Bible times, cisterns were man-made underground cavities used principally for the storage of water. During some periods, in the Promised Land, they were the only means of maintaining the vital water supply. In recording a pronouncement of God, the prophet Jeremiah referred to cisterns in a figurative sense, saying: “My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.”—Jeremiah 2:13, King James Version. Having abandoned their God, Jehovah—“the fountain of living waters”—the Israelites had turned to shaky military alliances with pagan nations and to the worship of impotent, false deities. Such hoped-for places of refuge turned out to be, to use Jeremiah’s analogy, nothing more than leaky cisterns that were devoid of any protective or saving power.—Deuteronomy 28:20. Is there a lesson for us today in this historical example? As was the case in Jeremiah’s day, the eternal God, Jehovah, continues to be the only Source of life-giving waters. (Psalm 36:9; Revelation 4:11) Only from him, through his Son, Jesus Christ, can humans receive everlasting life. (John 4:14; 17:3) Yet, like Jeremiah’s contemporaries, masses of mankind today choose to reject and even undermine the word of God as expressed in the Bible. Instead, they place their reliance on expedient political solutions, empty human reasonings, and futile God-dishonoring ideologies and philosophies. (1 Corinthians 3:18-20; Colossians 2:8) The choice is clear. Where will you place your trust? Will it be in “the fountain of living waters,” Jehovah, or will it be in “broken cisterns, that can hold no water”? (Jeremiah 2:16) The people of Noph and Tahʹpan·es feed on the crown of your head.

*** it-2 pp. 369-370 Memphis *** Because of its prominence, Memphis figures in several prophecies involving Egypt. At Jeremiah 2:16, the prophet spoke of Noph (Memphis) and Tahpanes (a city in the Delta region) as “feeding on [Israel] at the crown of the head,” that is, stripping Israel and making it as if bald. This meant a humiliation for God’s professed people, accompanied by mourning. (Compare 2Ki 2:23; Isa 22:12.) In the case of both the northern kingdom of Israel and the southern kingdom (Judah), Egypt, as here represented by Memphis and Tahpanes, proved to be a futile source of hoped-for aid and support, while at the same time showing itself ready to exploit God’s covenant people for selfish advantage.—Ho 7:11; Isa 30:1-3; 2Ki 23:31-35.

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*** it-2 p. 1062 Tahpanes *** During the last years of the Judean kingdom, the prophet Jeremiah consistently warned his people against political alliances with Egypt or reliance on Egypt for help against the rising power of Babylon. Noph (Memphis), the Egyptian capital, and Tahpanhes are spoken of as “feeding on [Judah and Jerusalem] at the crown of the head” as a result of the apostasy of the Jews. Any support from Egypt was doubtless obtained at a high cost to the royal leaders of Judah; but they would become ashamed of Egypt, even as they had become ashamed of Assyria.—Jer 2:1, 2, 14- 19, 36. (Jeremiah 2:18) Now why do you wish for the way to Egypt To drink the waters of Shiʹhor? Why do you wish for the way to As·syrʹi·a To drink the waters of the River?

*** it-2 p. 815 River *** Water is necessary for life, and Jehovah is referred to as the Source of living water. (Jer 2:13) But apostate Israelites turned their attention to Egypt and to Assyria. That is why Jehovah, through his prophet Jeremiah, said: “What concern should you have for the way of Egypt in order to drink the waters of Shihor? And what concern should you have for the way of Assyria in order to drink the waters of the River? . . . Know, then, and see that your leaving Jehovah your God is something bad and bitter.” (Jer 2:18, 19) Evidently the waters from human sources that are looked to as being vital to one’s existence are also referred to at Revelation 8:10 and 16:4.

*** it-2 p. 927 Shihor *** Isa 23:3; Jer 2:18) While some commentators would equate it with “the torrent valley of Egypt” (Nu 34:5), usually identified with the Wadi el-ʽArish, SW of Gaza, Jeremiah 2:18 and Isaiah 23:3 appear to link it more closely with Egypt and the Nile than was the case with this latter torrent valley, or wadi. Particularly the Isaiah text with its reference to “the seed of Shihor” would seem to apply to a regularly flowing stream (na·harʹ) rather than to a seasonal one (naʹchal). For these reasons the Shihor, at least in these two texts, is more often identified with the easternmost arm of the Nile (after it divides into several branches upon reaching the Delta region). (Jeremiah 2:22) ‘Though you should wash with soda and use much lye, Your guilt would still be a stain before me,’ declares the Sovereign Lord Jehovah.

*** it-2 p. 210 Laundryman *** Alkali. In Hebrew the word for alkali is neʹther, a carbonate of soda, also called natron. It is termed “mineral alkali,” to distinguish it from “vegetable alkali.” Natron was a native grade of the chemical, commercial grades of which are known as soda ash and sal soda. Its effervescence when mixed with a weak acid is alluded to at Proverbs 25:20. Though in some translations it is called “niter,” it should not be confused with modern niter (nitre), also called saltpeter, which may be either potassium or sodium nitrate. By itself or as a soap builder this alkali is a very effective cleaner. This fact adds force to Jehovah’s words as to the depth of Israel’s sinfulness: “Though you should do the washing with alkali and take to yourself large quantities of lye, your error would certainly be a stain before me.”— Jer 2:22.

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*** it-2 p. 210 Laundryman *** Lye. The Hebrew word bo·rithʹ, translated “lye” (in some translations, “soap”), refers to a vegetable alkali as distinguished from neʹther, the so-called mineral alkali. The distinction was not one of chemical composition but, rather, was based on the difference in the source of supply. At Jeremiah 2:22 both words occur in the same verse. Chemically the lye of Bible times was sodium carbonate or potassium carbonate, depending on whether the vegetation from which the ashes were obtained was grown near the sea on saline soil or grown inland. The chemicals in the ashes were separated by leaching or filtering with water. This lye is different from the modern-day chemical termed “lye,” the very caustic potassium hydroxide. (Jeremiah 2:23) How can you say, ‘I have not defiled myself. I have not followed the Baʹals’? Look at your way in the valley. Consider what you have done. You are like a swift, young she-camel, Aimlessly running back and forth in her ways,

*** it-1 p. 1120 Hinnom, Valley of *** At Jeremiah 2:23, it may be Hinnom that Jeremiah refers to in calling Judah’s attention to their idolatrous sins. (Jeremiah 2:24) A wild donkey accustomed to the wilderness, Sniffing the wind in her lust. Who can restrain her when she is in heat? None of those looking for her will need to weary themselves. In her season they will find her.

*** it-2 p. 1222 Zebra *** The obstinacy of the zebra and the strong impulse that drives the female when in sexual heat were used to illustrate the independent and adulterous course of wayward Israel. (Jer 2:24; Ho 8:9) (Jeremiah 2:25) Keep your feet from going bare And your throat from thirst. But you said, ‘It is hopeless! No! I have fallen in love with strangers, And I will follow them.’

*** it-1 p. 74 Alien Resident *** The word “stranger” was also applied to those who turned aside from what was in harmony with the Law and so were alienated from Jehovah. Thus the prostitute is referred to as a “strange woman.” (Pr 2:16; 5:17; 7:5) Both the worshipers of false gods and the deities themselves are termed “strangers.”—Jer 2:25; 3:13. (Jeremiah 2:27) They say to a tree, ‘You are my father,’ And to a stone, ‘You gave birth to me.’ But to me they turn their back and not their face. And in the time of their calamity they will say, ‘Rise up and save us!’

*** it-1 p. 802 Face *** ‘Turning the face away’ may display insulting indifference or contempt. (2Ch 29:6; Jer 2:27; 32:33) (Jeremiah 2:32) Can a virgin forget her ornaments, A bride her breastbands? And yet my own people have forgotten me for countless days.

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*** it-1 p. 365 Breastband *** BREASTBAND

A sash or girdle worn by a bride on her wedding day. It marked her status as a married woman. Jehovah as a “husband” to Israel illustrates the sin and extreme disregard of Israel toward him, saying: “Can a virgin forget her ornaments, a bride her breastbands? And yet my own people— they have forgotten me days without number.” Israel’s God should have been her greatest ornament, but she had forsaken him for other gods.—Jer 2:32; Isa 3:20; compare Isa 49:18. (Jeremiah 2:34) Even your skirts are stained with the blood of the innocent poor ones, Though I did not find them in the act of breaking in; It is on all your skirts.

*** w97 5/1 p. 14 par. 7 No Peace for the False Messengers! *** 7 A century of Christendom’s missionary work in Africa has brought no better result, as was well illustrated in Rwanda, a land reputedly 80-percent Catholic. The New York Times of July 7, 1995, reported: “Golias, a liberal, lay Catholic magazine published in Lyons [France], plans to identify 27 more Rwandan priests and four nuns who it says killed or encouraged the killings in Rwanda last year.” African Rights, a human rights organization in London, had this comment: “Even more than its silence, the churches must answer for the active complicity of some of its priests, pastors and nuns in the genocide.” This resembles the situation in Israel when Jehovah’s true messenger Jeremiah described the “shame” of Israel, along with her rulers, her priests, and her prophets, adding: “In your skirts there have been found the blood marks of the souls of the innocent poor ones.”—Jeremiah 2:26, 34. (Jeremiah 2:37) For this reason also you will go out with your hands on your head, For Jehovah has rejected those in whom you put confidence; They will not bring you success.”

*** it-1 p. 218 Attitudes and Gestures *** laying one’s hands on his own head denoted grief or shame, even to the point of being stunned. (2Sa 13:19; Jer 2:37) Some believe that the latter gesture signified that the heavy hand of God’s affliction was resting on the mourner. (Jeremiah 3:3) So showers of rain are withheld, And there is no rain in the spring. You have the brazen look of a wife who commits prostitution; You refuse to feel shame.

*** it-1 p. 849 Forehead *** At Jeremiah 3:3, the brazen and shameless apostasy of unfaithful Jerusalem is metaphorically described as “the forehead of a wife committing prostitution.” (Jeremiah 3:12) Go and proclaim these words to the north: “‘“Return, O renegade Israel,” declares Jehovah.’ ‘“I will not look down angrily on you, for I am loyal,” declares Jehovah.’ ‘“I will not stay resentful forever.

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and that its fall in 607 B.C.E. was an expression of Jehovah’s judgment against not Judah alone but the nation of Israel as a whole. (Jer 3:11-22; 11:10-12, 17; Eze 9:9, 10)

*** jr chap. 12 p. 150 par. 21 “Was Not That a Case of Knowing Me?” *** 21 Yet, Jehovah goes beyond speaking about forgiveness. He acts accordingly. Jehovah used Jeremiah to exhort: “Do return, O renegade Israel . . . I shall not have my face drop angrily upon you people . . . I shall not stay resentful to time indefinite.” (Jer. 3:12) God does not feel lingering anger or bitterness toward any of his people whom he has forgiven. Rather, though a wrong has been committed, Jehovah wants to repair the damaged relationship. Despite the sins a person may have committed, if that sinner truly repents and seeks God’s forgiveness, Jehovah will ‘bring him back’ to His favor and blessing. (Jer. 15:19) That reassurance should encourage anyone now estranged from the true God to return to him. Do you not agree that Jehovah’s forgiveness attracts us to him?—Read Lamentations 5:21.

*** w07 3/15 p. 9 par. 2 Highlights From the Book of Jeremiah *** 3:11-22; 11:10-12, 17—Why did Jeremiah include the northern ten-tribe kingdom in his pronouncements, even though Samaria had fallen in 740 B.C.E.? This was because the destruction of Jerusalem in 607 B.C.E. was an expression of Jehovah’s judgment on the entire nation of Israel, not on Judah alone. (Ezekiel 9:9, 10) Moreover, after its fall, the interests of the ten-tribe kingdom continued to be represented in Jerusalem, since the messages of God’s prophets continued to include the Israelites. (Jeremiah 3:13) Only acknowledge your guilt, for you have rebelled against Jehovah your God. You continued scattering your favors to strangers under every luxuriant tree, but you would not obey my voice,” declares Jehovah.’”

*** it-1 p. 74 Alien Resident *** The word “stranger” was also applied to those who turned aside from what was in harmony with the Law and so were alienated from Jehovah. Thus the prostitute is referred to as a “strange woman.” (Pr 2:16; 5:17; 7:5) Both the worshipers of false gods and the deities themselves are termed “strangers.”—Jer 2:25; 3:13. (Jeremiah 3:15) And I will give you shepherds after my own heart, and they will feed you with knowledge and insight.

*** jr chap. 11 p. 129 pars. 3-4 “Shepherds in Agreement With My Heart” *** Jehovah pronounced “woe” on those false shepherds, and he assured his people that he would give them caring, attentive shepherds who would really protect the flock.—Read Jeremiah 3:15; 23:1-4. 4 God’s promise had a major fulfillment in the Chief Shepherd of Jehovah’s sheep, Jesus, who became the Head of the Christian congregation. He called himself “the fine shepherd,” one who showed real compassion for those whom he led. (John 10:11-15) Today, Jehovah is using undershepherds to care for his earthly flock, both anointed brothers of the faithful and discreet slave class as well as conscientious elders of the “great crowd.” (Rev. 7:9) These shepherds strive to reflect Jesus’ self-sacrificing spirit. They want to feed and cherish the congregation, in imitation

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of Christ. Woe to any who neglect or lord it over their brothers or who adopt a harsh or arrogant attitude toward them! (Matt. 20:25-27; 1 Pet. 5:2, 3)

*** w89 3/15 pp. 14-15 pars. 13-18 Look to Jehovah for Insight *** 13 Concerning the kind of oversight and spiritual feeding that he would provide for us in our day, Jehovah said, at Jeremiah 3:15: “I will give you shepherds in agreement with my heart, and they will certainly feed you with knowledge and insight.” Indeed, this spiritual feeding program would provide us with remarkable ability to observe situations and discern what course to take in order to have success. Who is the source of that insight? Jehovah God. 14 Why does the ‘faithful slave’ class have such insight? Because they have made God’s Word their earnest concern and they follow its direction. Furthermore, because they have submitted to Jehovah’s direction, he has put his spirit upon them, using them in harmony with his purpose. (Luke 12:43, 44; Acts 5:32) As the inspired psalmist long ago wrote: “More insight than all my teachers I have come to have, because your reminders are a concern to me.”—Psalm 119:99. 15 In answer to inquiries as to the right thing to do, “the faithful and discreet slave” has always counseled: ‘Apply what is written in the Bible. Trust in Jehovah.’ (Psalm 119:105; Proverbs 3:5, 6) When transfusions of blood came to be viewed as a standard medical treatment and became an issue confronting Jehovah’s Witnesses, The Watchtower of July 1, 1945, explained the Christian view regarding the sanctity of blood. It showed that the blood of both animals and humans was included in the divine prohibition. (Genesis 9:3, 4; Acts 15:28, 29) Physical side effects were not discussed in the article; knowledge of such was very limited at that time. The real issue was obedience to God’s law, and it still is. Today, many people realize the practical wisdom of rejecting blood transfusions and are doing so in growing numbers. But all along, Jehovah’s Witnesses have been able to act with insight because they trust the Creator, who knows far more about blood than any human does. 16 As permissive attitudes regarding sexual morality have become increasingly prominent, The Watchtower, instead of advocating the popular course, has provided sound Scriptural guidance. This is helping many to safeguard their precious relationship with Jehovah and to concentrate on lasting happiness instead of merely fleeting pleasure. Similarly, Watchtower articles directed to single-parent families and to those who struggle with depression have reflected an insight that is possible only for those to whom Jehovah’s thoughts are precious and who earnestly pray: “Teach me to do your will, for you are my God.”—Psalm 143:10; 139:17. 17 By means of “the faithful and discreet slave,” Jehovah also helped his servants to realize, decades in advance, that the year 1914 would mark the end of the Gentile Times. (Luke 21:24, King James Version) As they entered the era following World War I, there were, of course, questions that perplexed them. But what they did know was sufficient for them to act wisely. They knew from the Scriptures that God’s due time was at hand for the old system to be destroyed; so it would be foolish to put their hope in it or to let its materialistic standards of success govern their lives. They also knew that Jehovah’s Kingdom is the real solution to all the problems afflicting humankind. (Daniel 2:44; Matthew 6:33) They saw clearly that it is the responsibility of all true Christians to advertise Jehovah’s anointed King, Jesus Christ, and His Kingdom. (Isaiah 61:1, 2; Matthew 24:14) In 1925, by means of the Watch Tower article “Birth of the Nation,” they were fortified with a clearer understanding of Revelation chapter 12; so now they understood what had been taking place in the heavens, invisible to human eyes. Such insight gave sound direction to their lives. 18 Acting in faith, the few thousand that were then serving Jehovah as his witnesses spearheaded the preaching of the good news of God’s established Kingdom into all parts of the

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world. As a result, millions of people have come to know and love Jehovah and have the prospect of eternal life. All of us who have received the truth as a result of their loving labors have been shown that we too have the privilege and responsibility to share in the work, giving a thorough witness to everyone we can reach and continuing to do so until Jehovah says the work is done. (Revelation 22:17; compare Acts 20:26, 27.) Does the way you are using your life give evidence that you appreciate the insight Jehovah has given through his organization? (Jeremiah 3:22) “Return, you renegade sons. I will heal your renegade condition.” “Here we are! We have come to you, For you, O Jehovah, are our God.

*** jr chap. 6 p. 72 par. 12 “Obey, Please, the Voice of Jehovah” *** The Israelites were long rebellious; still God said: “Return, you renegade sons. I shall heal your renegade condition.” (Jer. 3:22)

*** jr chap. 6 p. 72 “Obey, Please, the Voice of Jehovah” *** Jehovah was here addressing the northern kingdom of Israel. Those of that ten-tribe kingdom had been in exile for some 100 years when Jeremiah delivered this message. He acknowledged that down to his day, that nation had not repented. (2 Ki. 17:16-18, 24, 34, 35) Nevertheless, individuals could return to God’s favor and even return from exile. (Jeremiah 3:23) Truly the hills and the turmoil on the mountains are a delusion. Truly in Jehovah our God is the salvation of Israel.

*** it-1 p. 1119 Hill *** It was often on hills that the Israelites, in imitation of the Canaanites, carried on idolatrous worship. (De 12:2; 1Ki 14:23; 2Ki 17:9, 10; Isa 65:7; Jer 2:20; 17:1-3; Eze 6:13; 20:28; Ho 4:13) This explains the prophetic response to the appeal for Israel to return to Jehovah: “Here we are! We have come to you, for you, O Jehovah, are our God. Truly the hills as well as the turmoil on the mountains belong to falsehood.”—Jer 3:22, 23. (Jeremiah 4:3) For this is what Jehovah says to the men of Judah and to Jerusalem: “Plow for yourselves arable land, And do not keep sowing among thorns.

*** it-2 p. 649 Plowing *** What Judah and Israel needed, according to Jeremiah 4:3, 4 and Hosea 10:12, 13, was a change in their way of life, preparing, softening, and cleansing their hearts (compare Lu 8:5-15) as by plowing and removing thorns, so that, instead of wasting their efforts and labor in wrong practices that bring only a bad harvest, they might instead reap divine blessings.

*** it-2 p. 1096 Thorn *** Jehovah, through his prophet Jeremiah, compared the hearts of the men of Judah and the inhabitants of Jerusalem to ground covered with thorns, that is, with untruth, injustice, and unrighteousness. (Jer 4:1-4; compare Ho 10:12, 13.)

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*** w07 3/15 p. 9 par. 3 Highlights From the Book of Jeremiah *** 4:3, 4—What is the meaning of this command? Unfaithful Jews needed to prepare, soften, and cleanse the soil of their hearts. They had to remove “the foreskins” of their hearts, that is, get rid of unclean thoughts, feelings, and motives. (Jeremiah 9:25, 26; Acts 7:51) This called for a change in lifestyle—from carrying on what was bad to doing what brought God’s blessing. (Jeremiah 4:4) Circumcise yourselves to Jehovah, And remove the foreskins of your hearts, You men of Judah and inhabitants of Jerusalem, So that my wrath may not blaze up like a fire And burn with no one to extinguish it, Because of your evil deeds.”

*** it-1 p. 470 Circumcision *** Circumcision of the heart was a divine requirement of even the Israelites who were already circumcised in the flesh. Moses told Israel: “You must circumcise the foreskin of your hearts and not harden your necks any longer.” “Jehovah your God will have to circumcise your heart and the heart of your offspring, that you may love Jehovah your God with all your heart and all your soul for the sake of your life.” (De 10:16; 30:6) Jeremiah reminded that wayward nation in his day of the same thing. (Jer 4:4) ‘Circumcision of the heart’ means getting rid of anything in one’s thinking, affections, or motives that is displeasing and unclean in Jehovah’s eyes and that makes the heart unresponsive. Similarly, ears that are not sensitive or responsive are spoken of as “uncircumcised.”—Jer 6:10; Ac 7:51.

*** w13 3/15 pp. 9-10 pars. 8-9 Do You Have “a Heart to Know” Jehovah? *** “Take away the foreskins of your hearts, you men of Judah and inhabitants of Jerusalem; that my rage may not go forth . . . on account of the badness of your dealings.” But from where did their bad dealings originate? From inside, from their heart. (Read Mark 7:20-23.) Yes, through Jeremiah, God accurately diagnosed the source of the Jews’ bad dealings. Their heart was stubbornly rebellious. Their motives and thinking were displeasing to him. (Read Jeremiah 5:23, 24; 7:24-26.) God told them: “Get yourselves circumcised to Jehovah, and take away the foreskins of your hearts.”—Jer. 4:4; 18:11, 12. 9 Hence, Jews in Jeremiah’s day needed figurative heart surgery—‘circumcision of the heart’— even as those in Moses’ time did. (Deut. 10:16; 30:6) To ‘take away the foreskin of their heart’ meant getting rid of what made their heart unresponsive—their thinking, affections, or motives that were in conflict with God’s.—Acts 7:51.

*** w13 3/15 p. 10 par. 11 Do You Have “a Heart to Know” Jehovah? *** If the Almighty is examining the heart of even the righteous one, should not we ourselves do some honest self-inspection? (Read Psalm 11:5.) As we do so, we might discern an attitude, a goal, or a deep feeling that needs attention. We could recognize something that is making our heart less sensitive, some ‘foreskin of our heart,’ as it were, which we realize ought to be removed. That would be figurative heart surgery. If you agree that it would be good to examine your figurative heart, what might you look for? And how might you make any needed adjustments?— Jer. 4:4.

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*** w07 3/15 p. 9 par. 3 Highlights From the Book of Jeremiah *** 4:3, 4—What is the meaning of this command? Unfaithful Jews needed to prepare, soften, and cleanse the soil of their hearts. They had to remove “the foreskins” of their hearts, that is, get rid of unclean thoughts, feelings, and motives. (Jeremiah 9:25, 26; Acts 7:51) This called for a change in lifestyle—from carrying on what was bad to doing what brought God’s blessing. (Jeremiah 4:10) Then I said: “Alas, O Sovereign Lord Jehovah! Truly you have utterly deceived this people and Jerusalem, saying, ‘You will have peace,’ when the sword is at our throats.”

*** w07 3/15 p. 9 par. 4 Highlights From the Book of Jeremiah *** 4:10; 15:18—In what sense did Jehovah deceive his renegade people? In Jeremiah’s day, there were prophets ‘prophesying in falsehood.’ (Jeremiah 5:31; 20:6; 23:16, 17, 25-28, 32) Jehovah did not prevent them from proclaiming misleading messages.

*** w89 5/1 p. 31 Questions From Readers *** Questions From Readers ▪ Does Jehovah use trickery or deception with people, including his servants, as Jeremiah 4:10 and 20:7 seem to suggest? No, the Creator is not deceptive, devious, or cunning in his dealings. He can and does, though, accomplish his righteous will despite what humans might expect. We see one aspect of this from Jeremiah 4:10, where the prophet said: “Alas, O Sovereign Lord Jehovah! Truly you have absolutely deceived this people and Jerusalem, saying, ‘Peace itself will become yours,’ and the sword has reached clear to the soul.” Jehovah used Jeremiah to foretell the coming calamity for the renegade nation that was supposedly serving Him. (Jeremiah 1:10, 15-19; 4:5-8; 5:20-30) Yet, there were others claiming to be prophets. (Jeremiah 4:9) What did the people hear from such so-called prophets? God classified it this way: “The prophets themselves actually prophesy in falsehood . . . And my own people have loved it that way.”—Jeremiah 5:31; 20:6. While Jehovah did not send those false prophets, neither did he prevent them from circulating messages, such as: “Peace is what you people will come to have” and, “No calamity will come upon you people.” (Jeremiah 23:16, 17, 25-28, 32) The people had to choose—accept the hard but true prophecies delivered by Jeremiah or let themselves be misled by false, self-made prophets, such as Hananiah and Shemaiah. (Jeremiah 28:1-4, 11; 29:30-32) Because God did not stop these misleading prophets, it might be said of him: “You have absolutely deceived this people and Jerusalem, saying, ‘Peace itself will become yours.’” In a different sense, Jeremiah was fooled. “You have fooled me, O Jehovah, so that I was fooled. You used your strength against me, so that you prevailed. I became an object of laughter all day long; everyone is holding me in derision.”—Jeremiah 20:7. Pashhur, a prominent priest, assaulted Jeremiah publicly and then put him in the stocks. From a human standpoint, Jeremiah might have felt that he had reached his limit, that he just did not have the strength to keep going in the face of apathy, rejection, derision, and physical violence. But not so. Jehovah used His strength against (or in contrast to) Jeremiah’s human inclination. God fooled Jeremiah in that He used this imperfect man to accomplish what the prophet could not have done in his own strength. Fooled or surprised as Jeremiah might have been by this, it was to a good

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end: Those persecuting him were put to shame, and God’s message was delivered.—Jeremiah 20:11. Understood in context, then, Jeremiah 4:10 and 20:7 harmonize with Elihu’s conclusion: “God himself does not act wickedly, and the Almighty himself does not pervert judgment.”—Job 34:12. (Jeremiah 4:11) At that time it will be said to this people and to Jerusalem: “A scorching wind from the barren hills of the desert Will sweep down on the daughter of my people; It is not coming to winnow or to cleanse.

*** it-2 p. 1185 Wilderness *** Figurative Uses. The wilderness regions to the E and SE of Palestine were also the source of fierce hot winds now called siroccos, from the Arabic word (sharquiyyeh) for “east wind.” These winds blowing in from the desert have a tremendous parching effect, absorbing all the moisture in the air and often carrying with them fine, yellowish dust. (Jer 4:11) The siroccos occur principally in the spring and fall, and those in the spring can be very destructive to vegetation and crops. (Eze 17:10) Speaking of Ephraim, as the tribe representing the apostate northern kingdom of Israel, Jehovah foretold that though Ephraim “should show fruitfulness, an east wind . . . will come. From a wilderness it is coming up, and it will dry up his well and drain his spring. That one will pillage the treasure of all desirable articles.” This devastating east wind out of the wilderness symbolized the attack on Israel by Assyria out of the E, plundering and carrying the Israelites captive.—Ho 13:12- 16.

*** it-2 p. 1189 Winnowing *** At Jeremiah 4:11 “a searing wind” to come against Jerusalem is said to be “not for winnowing, nor for cleansing.” A tempestuous, searing wind would not be suitable for winnowing, so this points to its destructive nature. (Jeremiah 4:15) For a voice tells the news from Dan, And it proclaims disaster from the mountains of Eʹphra·im.

*** it-1 p. 574 Dan *** There were, in actuality, other towns farther N than Dan, even as there were several towns farther S than Beer-sheba, but apparently Dan was a city of major importance in the N as Beer- sheba was in the S. Because of its position it was logically among the first to suffer when the land was attacked from the N, as in the invasion by Syrian Ben-hadad. (1Ki 15:20; 2Ch 16:4) This is doubtless reflected in Jeremiah’s prophetic expressions at Jeremiah 4:15; 8:16. (Jeremiah 4:19) O my anguish, my anguish! I feel great pain in my very heart. My heart pounds within me. I cannot keep silent, For I have heard the sound of the horn, The alarm signal of war.

*** it-1 p. 1214 Intestines *** Because of the evident link between the emotions and internal organs, the intestines, or bowels, were considered the seat of the deepest emotions.—Compare Isa 63:15; Jer 4:19; 31:20.

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*** jr chap. 13 pp. 155-156 par. 4 “Jehovah Has Done What He Had in Mind” *** 4 Like Jehovah, Jeremiah felt compassion for his people. You can see that from what he said before Jerusalem’s fall. He was deeply perturbed by that looming disaster. This was a catastrophe that could be averted if only the people would listen to and obey the message Jeremiah bore! Try to imagine Jeremiah’s emotions as he delivered God’s message. “O my intestines, my intestines!” he cried. “I am in severe pains in the walls of my heart. My heart is boisterous within me. I cannot keep silent, for the sound of the horn is what my soul has heard, the alarm signal of war.” (Jer. 4:19) He simply could not keep quiet about the approaching calamity.

*** jr chap. 15 pp. 182-183 “I Cannot Keep Silent” *** CHAPTER FIFTEEN “I Cannot Keep Silent”

“HEAR the word of Jehovah.” Those words rang in the streets and squares of Jerusalem starting in 647 B.C.E. And God’s prophet did not let up. Even when the city was destroyed 40 years later, he repeated that exhortation. (Jer. 2:4; 42:15) Almighty God sent prophets to make sure that the Jews could hear His counsel and repent. As shown earlier in this volume, Jeremiah was outstanding among those divine spokesmen. When commissioning him, God told Jeremiah: “You must rise up and speak to them everything that I myself command you. Do not be struck with any terror.” (Jer. 1:17) The work was demanding. Jeremiah suffered physical and emotional pain, but despite such trials, he was impelled to fulfill his assignment. He said: “My heart is boisterous within me. I cannot keep silent.”—Jer. 4:19. 2 The way Jeremiah carried out his prophetic assignment set an example for future servants of Jehovah. (Jas. 5:10) Shortly after Pentecost 33 C.E., the Jewish authorities arrested the apostles Peter and John, ordering them to stop preaching. You have read their response. “We cannot stop speaking about the things we have seen and heard.” (Acts 4:19, 20) After threatening to do worse to them the next time, the rulers let Peter and John go. You know the result. Those faithful men would not and did not stop preaching. 3 Can you see how the words of Peter and John recorded at Acts 4:20 echo Jeremiah’s fervor? As a minister of Jehovah God in these decisive last days, are you not just as determined in thinking, ‘I cannot remain silent!’

*** w94 11/1 p. 12 Jehovah—Our Tenderly Compassionate Father *** [Box on page 12, 13] A GRAPHIC TERM FOR “TENDER LOVING CARE” “O MY intestines, my intestines!” cried the prophet Jeremiah. Was he complaining of a bowel ailment due to something bad he had eaten? No. Jeremiah was using a Hebrew metaphor to describe his deep concern over the calamity coming upon the kingdom of Judah.—Jeremiah 4:19. (Jeremiah 4:23) I saw the land, and look! it was empty and desolate. I looked at the heavens, and their light was no more.

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The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word.” “I beheld the earth, and, lo, it was without form, and void . . . I beheld, and, lo, there was no man . . . For thus hath the LORD said, The whole land shall be desolate . . . Every city shall be forsaken, and not a man dwell therein.” What do these prophecies mean? They had their first fulfillment upon Jerusalem and the land of Judah. In execution of divine judgment, Jehovah permitted the Babylonians to overrun the land. Eventually it was all left desolate and waste. (See Jeremiah 36:29.) But God did not then depopulate the entire globe, nor will he do so now. (See pages 112-115, under “Earth,” also the main heading “Heaven.”) However, he will completely desolate both the modern counterpart of unfaithful Jerusalem, Christendom, which reproaches the name of God by its unholy conduct, and all the rest of Satan’s visible organization. (Jeremiah 4:25) I saw, and look! there was no man, And the birds of the heavens had all fled.

*** rs p. 366 par. 2 Satan the Devil *** Isaiah 24:1-6 and Jeremiah 4:23-29 (KJ) are sometimes referred to in support of this belief. These say: “Behold, the LORD maketh the earth empty, and maketh it waste . . . The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word.” “I beheld the earth, and, lo, it was without form, and void . . . I beheld, and, lo, there was no man . . . For thus hath the LORD said, The whole land shall be desolate . . . Every city shall be forsaken, and not a man dwell therein.” What do these prophecies mean? They had their first fulfillment upon Jerusalem and the land of Judah. In execution of divine judgment, Jehovah permitted the Babylonians to overrun the land. Eventually it was all left desolate and waste. (See Jeremiah 36:29.) But God did not then depopulate the entire globe, nor will he do so now. (See pages 112-115, under “Earth,” also the main heading “Heaven.”) However, he will completely desolate both the modern counterpart of unfaithful Jerusalem, Christendom, which reproaches the name of God by its unholy conduct, and all the rest of Satan’s visible organization. (Jeremiah 4:27) For this is what Jehovah says: “The whole land will become desolate, But I will not carry out a complete extermination.

*** re chap. 18 p. 109 par. 18 Earthquakes in the Lord’s Day *** 18 In a spiritual sense, such a darkness was prophesied for ancient Israel. Jeremiah warned: “A desolate waste is what the whole land will become, and shall I not carry out a sheer extermination? On this account the land will mourn, and the heavens above will certainly become dark.” (Jeremiah 4:27, 28) In 607 B.C.E. when that prophecy was fulfilled, things were dark indeed for Jehovah’s people. Their capital city, Jerusalem, fell to the Babylonians. Their temple was destroyed, and their land was abandoned. For them, there was no comforting light from heaven. Rather, it was as Jeremiah mournfully said to Jehovah: “You have killed; you have shown no compassion. You have blocked approach to yourself with a cloud mass, that prayer may not pass through.” (Lamentations 3:43, 44) For Jerusalem, that celestial darkness meant death and destruction.

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there was no man . . . For thus hath the LORD said, The whole land shall be desolate . . . Every city shall be forsaken, and not a man dwell therein.” What do these prophecies mean? They had their first fulfillment upon Jerusalem and the land of Judah. In execution of divine judgment, Jehovah permitted the Babylonians to overrun the land. Eventually it was all left desolate and waste. (See Jeremiah 36:29.) But God did not then depopulate the entire globe, nor will he do so now. (See pages 112-115, under “Earth,” also the main heading “Heaven.”) However, he will completely desolate both the modern counterpart of unfaithful Jerusalem, Christendom, which reproaches the name of God by its unholy conduct, and all the rest of Satan’s visible organization. (Jeremiah 4:28) For this reason the land will mourn, And the heavens above will become dark. It is because I have spoken, I have decided, And I will not change my mind, nor will I turn back from it.

*** it-2 p. 448 Mourning *** Figurative and Prophetic Use. Figuratively, even the land is represented as mourning because of devastations caused by invading armies or by a plague. (Jer 4:27, 28; Joe 1:10-12; contrast Ps 96:11-13.) In its desolation, the land would grow up in weeds and develop a neglected, uncared-for appearance, like that of a person who has not attended to his face, hair, or clothing while in mourning. Similarly, land devastated by a plague upon the crops presents a mournful sight.

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both the modern counterpart of unfaithful Jerusalem, Christendom, which reproaches the name of God by its unholy conduct, and all the rest of Satan’s visible organization. (Jeremiah 4:30) Now that you are devastated, what will you do? You used to clothe yourself with scarlet, To deck yourself with gold ornaments, And to enlarge your eyes with black paint. But it is in vain that you beautified yourself, For those lusting after you have rejected you; They are now seeking to take your life.

*** it-1 p. 515 Cosmetics *** When Jehu came to Jezreel, Jezebel, in addition to attending to her coiffure or doing her head up beautifully, “proceeded to paint her eyes with black paint.” (2Ki 9:30) At least some women in Israel, like those in other Middle Eastern lands of antiquity, used eye paint. (Eze 23:40) Eye paint was often black, which color would contrast with the white of the eye and tend to make the eyes look larger. (Jer 4:30) Scriptural references to eye painting do not associate the practice with faithful women of Israel in general, though one of Job’s daughters was named Keren-happuch, which possibly means “Horn of the Black (Eye) Paint [that is, a receptacle for makeup].”—Job 42:14. (Jeremiah 4:31) For I have heard the sound like that of a sick woman, The distress like that of a woman giving birth to her first child, The voice of the daughter of Zion who keeps gasping for breath. She says as she spreads out her palms: “Woe to me, for I am exhausted because of the killers!”

*** it-2 p. 1162 Voice *** Figurative Use. The anguish of Jerusalem’s inhabitants in the face of Babylonian attack is compared with the distressed voice of a sick woman, “the voice of the daughter of Zion” being likened to that of a woman giving birth to her first child. (Jer 4:31)

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Chapters 5-7

(Jeremiah 5:9) “Should I not call them to account for these things?” declares Jehovah. “Should I not avenge myself on such a nation?”

*** w88 4/1 p. 26 pars. 19-20 God’s Judgments Must Be Declared *** While efforts are made by clergy and politicians to stifle the preaching of God’s judgments, his faithful witnesses press on, determined to complete the warning work.—Jeremiah 18:18. 20 And why must this work be completed? Because Jehovah, the living Sovereign Lord of the universe, has an accounting with the nations and their religions. Even as Jehovah asked deceptive Judah and Jerusalem, so the question applies equally to Christendom today: “‘Should I not take an accounting because of these very things?’ is the utterance of Jehovah. ‘Or upon a nation that is like this should not my soul avenge itself?’” Therefore, Jehovah’s Witnesses will continue to visit the people of the nations with a message that stings the majority as an unpopular judgment but is happifying good news for a minority—the good news of God’s Kingdom.—Jeremiah 5:9, (Jeremiah 5:15) “Here I am bringing in on you a nation from far away, O house of Israel,” declares Jehovah. “It is an enduring nation. It is an ancient nation, A nation whose language you do not know, And whose speech you cannot understand.

*** it-2 p. 165 Kingdom of God *** Political nations, such as Assyria and Babylon, devastated the apostate kingdoms of Israel and Judah. Though God speaks of himself as ‘raising up’ or ‘bringing’ them against those condemned kingdoms (De 28:49; Jer 5:15; 25:8, 9; Eze 7:24; Am 6:14), this was evidently in a sense similar to God’s ‘hardening’ the heart of Pharaoh. (See FOREKNOWLEDGE, FOREORDINATION [Concerning individuals].) That is, God ‘brought’ these attacking forces by permitting them to carry out the desire already in their heart (Isa 10:7; La 2:16; Mic 4:11), removing his protective ‘hand’ from over the objects of their ambitious greed. (De 31:17, 18; compare Ezr 8:31 with Ezr 5:12; Ne 9:28-31; Jer 34:2.) The apostate Israelites, stubbornly refusing to subject themselves to Jehovah’s law and will, thus were given ‘liberty to the sword, pestilence, and famine.’ (Jer 34:17) But the attacking pagan nations did not thereby become approved of God, nor did they have ‘clean hands’ before him in their ruthless destruction of the northern and southern kingdoms, the capital city of Jerusalem, and its sacred temple. Hence, Jehovah, the Judge of all the earth, could rightly denounce them for ‘pillaging his inheritance’ and could doom them to suffer the same desolation they had wreaked on his covenant people.—Isa 10:12-14; 13:1, 17-22; 14:4-6, 12-14, 26, 27; 47:5- 11; Jer 50:11, 14, 17-19, 23-29. (Jeremiah 5:17) They will devour your harvest and your bread. They will devour your sons and your daughters. They will devour your flocks and your herds. They will devour your vines and your fig trees. They will destroy with the sword your fortified cities in which you trust.”

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(Jeremiah 5:22) ‘Do you not fear me?’ declares Jehovah, ‘Should you not tremble before me? It is I who placed the sand as the boundary for the sea, A permanent regulation that it cannot pass over. Although its waves toss, they cannot prevail; Although they roar, they still cannot pass beyond it.

*** it-2 p. 861 Sand *** SAND

A loose granular material that consists of particles smaller than gravel but coarser than silt. Jehovah God, in his great wisdom, has “set the sand as the boundary for the sea, an indefinitely lasting regulation that it cannot pass over.” (Jer 5:22) Unlike solid rock, sand yields and thus absorbs the impact of the waves that pound against it. The force of the raging waves is diffused and dissipated, so that the sea is kept in check.

*** w04 9/15 p. 8 “The Abounding Wealth of the Seas” *** Long stretches of such beaches line thousands of miles of coastlines around the earth. This ever-changing divide between sand and water marks the limits of the sway of the sea. That is how the Creator designed it to be. Speaking of himself, God declares that he has “set the sand as the boundary for the sea.” He adds: “Although its waves toss themselves, still they cannot prevail; and although they do become boisterous, still they cannot pass over it.”—Jeremiah 5:22; (Jeremiah 5:24) And they do not say in their heart: “Let us now fear Jehovah our God, The One who gives the rain in its season, Both the autumn rain and the spring rain, The One who guards for us the appointed weeks of the harvest.”

*** it-1 p. 1041 Harvest *** Evidently with reference to the seven weeks of harvesting between the Festival of Unfermented Cakes and the Festival of Pentecost, Jeremiah describes Jehovah as “the One who guards even the prescribed weeks of the harvest for us,” preserving this period as a dry season, since rain would be damaging to the harvest.—Jer 5:24; compare Am 4:7. (Jeremiah 5:29) “Should I not call them to account for these things?” declares Jehovah. “Should I not avenge myself on such a nation?

*** w88 4/1 p. 26 pars. 19-20 God’s Judgments Must Be Declared *** While efforts are made by clergy and politicians to stifle the preaching of God’s judgments, his faithful witnesses press on, determined to complete the warning work.—Jeremiah 18:18. 20 And why must this work be completed? Because Jehovah, the living Sovereign Lord of the universe, has an accounting with the nations and their religions. Even as Jehovah asked deceptive Judah and Jerusalem, so the question applies equally to Christendom today: “‘Should I not take an accounting because of these very things?’ is the utterance of Jehovah. ‘Or upon a nation that is like this should not my soul avenge itself?’” Therefore, Jehovah’s Witnesses will continue to visit the people of the nations with a message that stings the majority as an unpopular judgment but is happifying good news for a minority—the good news of God’s Kingdom.—Jeremiah 5:9, 29; (Jeremiah 6:1) Take shelter, O sons of Benjamin, away from Jerusalem. Blow the horn in Te·koʹa; Light a fire signal over Beth-hac·cheʹrem! For a calamity looms from the north, a great disaster.

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*** it-1 pp. 297-298 Beth-haccherem *** BETH-HACCHEREM

(Beth-hac·cheʹrem) [House of the Vineyard]. A place near Jerusalem mentioned by Jeremiah as a place suitable for raising a fire signal to warn of advancing enemy forces out of the N. (Jer 6:1) In postexilic times a district of Judah bore this name, with Malchijah as “prince” over it. (Ne 3:14) Because of the mention of Tekoa together with Beth-haccherem at Jeremiah 6:1, some consider Beth-haccherem to have been situated to the S of Jerusalem, between that city and Tekoa. Jerome, of the fourth century C.E., referred to it at such location under the name of Bethacharma. In harmony with such views, the site of Khirbet Salih (Ramat Rahel), 4.5 km (3 mi) SSW of the Temple Mount, has been proposed. Others, however, do not consider the mention of Tekoa as necessarily indicating a geographic proximity of Beth-haccherem and hold to the site of ʽAin Karim (ʽEn Kerem) (meaning “Spring of the Vineyard”) 7.5 km (4.5 mi) WSW of the Temple Mount. This is in a fertile section with olive groves and vineyards, and it lies at the foot of Jebel ʽAli, from which height may be seen the Mount of Olives, part of Jerusalem, and, to the W, the Mediterranean Sea. Large stone mounds found on the summit are suggested by some to have been used for lighting signal fires such as those mentioned by Jeremiah.—See BETH-CAR.

*** w07 11/15 p. 14 Ancient Potsherds Confirm the Biblical Record *** He writes: “We are watching for the [fire] signals of Lachish . . . , for we cannot see Azeqah.” Many scholars believe that this indicates that Azeqah, or Azekah, had fallen to the Babylonians and that Lachish was next to fall. An interesting detail in this text is the reference to “fire signals.” Jeremiah 6:1 also mentions the use of such means of communication. (Jeremiah 6:3) The shepherds and their droves will come. They will pitch their tents all around her, Each grazing the flock in his care.

*** it-2 p. 925 Shepherd *** At Jeremiah 6:3, “the shepherds” seem to represent the commanders of invading armies. The presence of shepherds with their flocks figures in a picture of restoration (Jer 33:12), whereas Babylon’s desolation was foretold to be so complete that ‘not even a shepherd would make his flock lie down there.’—Isa 13:20.

*** w94 3/1 p. 22 par. 22 Jehovah’s Controversy With the Nations *** 22 Who are these shepherds? They are not the religious leaders, who have already drunk of Jehovah’s anger. They are the militaristic shepherds, described also at Jeremiah 6:3, who assemble their armies in droves in defiance of Jehovah. They are the political rulers, who have grown rich at the expense of the ruled. (Jeremiah 6:10) “To whom should I speak and give warning? Who will listen? Look! Their ears are closed, so that they are unable to pay attention. Look! The word of Jehovah has become something they scorn; They find no pleasure in it.

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*** it-1 p. 665 Ear *** Jehovah, through his servants, spoke of the stubborn, disobedient Israelites as having ‘uncircumcised ears.’ (Jer 6:10; Ac 7:51) They are as though stopped up with something that impedes hearing. They are ears that have not been opened by Jehovah, who gives ears of understanding and obedience to those who seek him but allows the spiritual hearing of the disobedient ones to become dulled. (De 29:4; Ro 11:8)

*** w88 4/1 p. 18 par. 10 Christendom Exposed as the Promoter of False Worship *** 10 There are other points of similarity between ancient Jerusalem and modern Christendom. Jeremiah stated: “Look! The very word of Jehovah has become to them a reproach, in which word they can take no delight.” (Jeremiah 6:10) The clergy prefer to quote philosophers and scientists, rather than the Word of Jehovah. Many are ashamed of the Bible; they even ridicule it by means of their “higher criticism.” They claim that it is myths and legends presented as good literature. (Jeremiah 7:28) (Jeremiah 6:13) “For from the least to the greatest, each one is making dishonest gain; From the prophet to the priest, each one is practicing fraud.

*** w88 4/1 pp. 11-12 pars. 7-8 Jeremiah—Unpopular Prophet of God’s Judgments *** For from the least one of them even to the greatest one of them, every one is making for himself unjust gain; and from the prophet even to the priest [the very ones who should have been the guardians of moral and spiritual values], each one is acting falsely.”—Jeremiah 6:10, 13. 8 True, they were leading the nation in making sacrifices. They were going through the motions of true worship, but their hearts were not in it. Ritual meant more to them than right conduct. (Jeremiah 6:14) And they try to heal the breakdown of my people lightly, saying, ‘There is peace! There is peace!’ When there is no peace.

*** w88 4/1 p. 12 par. 8 Jeremiah—Unpopular Prophet of God’s Judgments *** At the same time, the Jewish religious leaders were lulling the nation into a false sense of security, saying, “There is peace! There is peace!” when there was no peace. (Jeremiah 6:14; 8:11) Yes, they were fooling the people into believing that they were at peace with God. They felt that there was nothing to worry about, for they were Jehovah’s saved people, possessing the holy city and its temple.

*** w88 4/1 p. 18 par. 8 Christendom Exposed as the Promoter of False Worship *** Yes, their favorite preachers tell them that they are at peace with God because they are “saved”—and this in spite of their religious, political, and nationalistic divisions! And the people love it, even as they did in Jeremiah’s day! (Jeremiah 5:31; 14:14) They think they are beyond the reach of God’s Armageddon judgment.—Jeremiah 6:14; 23:17; 1 Corinthians 1:10; Revelation 16:14, 16.

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to their own prideful ideologies. But time has run out! The nations sense that something drastic must be done. Otherwise, all will be lost in some nuclear holocaust. So they will do what Jeremiah foretold: “They try to heal the breakdown of my people lightly, saying, ‘There is peace! There is peace!’ when there is no peace.” But it will be in vain!—Jeremiah 6:14; 8:11, 15. (Jeremiah 6:16) This is what Jehovah says: “Stand at the crossroads and see. Ask about the ancient roadways, Ask where the good way is, and walk in it, And find rest for yourselves.” But they say: “We will not walk in it.”

*** w07 3/15 p. 10 par. 1 Highlights From the Book of Jeremiah *** 6:16. Jehovah exhorts his rebellious people to pause, examine themselves, and find their way back to “the roadways” of their faithful ancestors. Should we not examine ourselves from time to time to see if we are really walking in the way Jehovah wants us to walk?

*** w05 11/1 pp. 23-24 pars. 11-13 Will You Walk With God? *** 11 Are we really allowing God’s Word to guide us that closely? It is worthwhile to pause at times and examine ourselves honestly. Consider a verse that will help us to do so: “This is what Jehovah has said: ‘Stand still in the ways, you people, and see, and ask for the roadways of long ago, where, now, the good way is; and walk in it, and find ease for your souls.’” (Jeremiah 6:16) These words might remind us of a traveler who pauses at a crossroads to ask for directions. In a spiritual sense, Jehovah’s rebellious people in Israel needed to do something similar. They needed to find their way back to “the roadways of long ago.” That “good way” was the way in which their faithful forefathers had walked, the way from which the nation had foolishly strayed. Sadly, Israel responded stubbornly to this loving reminder from Jehovah. The same verse continues: “But they kept saying: ‘We are not going to walk.’” In modern times, though, God’s people have responded differently to such counsel. 12 Since late in the 19th century, Christ’s anointed followers have applied the counsel of Jeremiah 6:16 to themselves. As a class, they have led the way in a wholehearted return to “the roadways of long ago.” Unlike apostate Christendom, they have faithfully adhered to “the pattern of healthful words” that was established by Jesus Christ and upheld by his faithful followers back in the first century C.E. (2 Timothy 1:13) To this day, the anointed help one another as well as their “other sheep” companions to pursue the healthful, happy way of life that Christendom has abandoned.—John 10:16. 13 By providing spiritual food at the proper time, the faithful slave class has helped millions to find “the roadways of long ago” and to walk with God. (Matthew 24:45-47) Are you among those millions? If so, what can you do to avoid drifting away, turning to follow your own course? It is wise to stop periodically and examine the way you are walking in life. If you faithfully read the Bible and Bible-based publications and attend the programs of instruction sponsored by the anointed today, then you are being trained to walk with God. And when you humbly apply the counsel you are given, you are indeed walking with God, following “the roadways of long ago.”

*** w05 11/1 p. 25 Will You Walk With God? *** What Blessings Result? 17 To walk with Jehovah God is to lead a blessed life. Remember what Jehovah promised his people about seeking out “the good way.” He said: “Walk in it, and find ease for your souls.” (Jeremiah 6:16) What does that “ease” mean? An easy life that is filled with pleasures and

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luxuries? No. Jehovah provides something far better, something that the wealthiest among mankind rarely find. To find ease for your soul is to find inner peace, joy, satisfaction, and spiritual fulfillment. Such ease means that you can be confident that you have chosen the best path in life. Such peace of mind is a rare blessing in this hard world! (Jeremiah 6:17) “And I appointed watchmen who said, ‘Pay attention to the sound of the horn!’” But they said: “We will not pay attention.”

*** it-2 p. 1172 Watchman *** Figurative Use. Jehovah raised up prophets who served as figurative watchmen to the nation of Israel (Jer 6:17), and they, in turn, sometimes spoke of watchmen in a symbolic way. (Isa 21:6, 8; 52:8; 62:6; Ho 9:8) These prophet-watchmen had the responsibility to warn the wicked of impending destruction, and if they failed to do so, they were held accountable. Of course, if the people were unresponsive and failed to heed the warning, their blood was upon themselves. (Eze 3:17-21; 33:1-9) An unfaithful prophet was about as worthless as a blind watchman or a voiceless dog.—Isa 56:10. (Jeremiah 6:19) Listen, O earth! I am bringing calamity on this people As the fruitage of their own schemes, For they paid no attention to my words And they rejected my law.”

*** w88 4/1 p. 13 par. 13 Jeremiah—Unpopular Prophet of God’s Judgments *** 13 As a reaction to the nation’s rejection of his messengers, Jehovah sent out a call, as it were, to the nations of the earth, saying: “Listen, O earth! Here I am bringing in calamity upon this people as the fruitage of their thoughts, for they paid no attention to my very own words; and my law—they also kept rejecting it.” Why would the nation suffer calamity? Because of their wrong actions based on their wrong thoughts. They rejected Jehovah’s words and Law and followed their own selfish, fleshly inclinations.—Jeremiah 6:18, 19; (Jeremiah 6:20) “What do I care that you bring frankincense from Sheʹba And sweet cane from a distant land? Your whole burnt offerings are not acceptable, And your sacrifices do not please me.”

*** it-1 p. 388 Calamus, Cane *** Jeremiah (6:20) refers to cane received from a “land far away,” while Ezekiel (27:3, 19) includes cane among the products for which wealthy Tyre traded.

*** w06 9/1 p. 5 Religion—What Good Does It Do? *** “What Do I Care?” If you are shocked at the conduct of some churches of Christendom, know that Almighty God is greatly displeased with them. Christendom claims to have made a pact with God; ancient Israel made a similar claim. Both have proved unfaithful. Jehovah’s denunciation of Israel therefore applies with equal force to Christendom today. Jehovah said: “They have not listened to my words and have rejected my law. What do I care about incense from Sheba? . . . Your sacrifices do not please me.” (Jeremiah 6:19, 20, New International Version) God did not recognize acts of worship performed by hypocrites. He was not interested in their rituals and prayers. He told Israel: “Your festal seasons my soul has hated. To me they have become a burden; I have become tired of

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bearing them. And when you spread out your palms, I hide my eyes from you. Even though you make many prayers, I am not listening.”—Isaiah 1:14, 15. Is Jehovah attracted to festivals that the churches present as Christian but that originally honored false gods? Does he listen to the prayers of clergymen who corrupt Christ’s teachings? Does God accept any religion that rejects his law? You can be sure that he reacts to church rituals today just as he reacted to the sacrifices of Israel of old, regarding which he said: “What do I care?” (Jeremiah 6:22) This is what Jehovah says: “Look! A people is coming from the land of the north, And a great nation will be awakened from the remotest parts of the earth.

*** w88 4/1 p. 14 par. 15 Jeremiah—Unpopular Prophet of God’s Judgments *** The ascendant world power at that time was Babylon. This would be God’s instrument for punishing faithless Judah.—Jeremiah 6:22,

*** w88 4/1 p. 13 par. 15 Jeremiah—Unpopular Prophet of God’s Judgments *** The real threat to Judah would come through the invasion route to the north. Thus, Jeremiah had to give his fellow Jews some bad news! “Look! A people is coming from the land of the north . . . (Jeremiah 6:29) The bellows have been scorched. Out from their fire there is lead. One keeps refining intensely simply for nothing, And those who are bad have not been separated.

*** it-1 p. 282 Bellows *** BELLOWS

A device that can be alternately expanded and contracted, first drawing in air through a valve, then forcibly expelling it out an exit tube. For giving furnaces a forced draft, the bellows are more efficient than mere fanning, or the antiquated lung-powered hollow reeds and blowtubes also used for this purpose. The construction of bellows was simple: A bag mounted on a frame or base was attached to a tube leading to the furnace, which tube may have been of iron, or reed tipped with fire-resistant clay. Hand-operated bellows were useful for small forges; but for large high- temperature furnaces, dual foot-powered bellows were employed, one under each foot of the operator, who pumped down alternately, first one foot and then the other, each time pulling a cord to refill the compressed one. To give these big furnaces a constant draft, two men worked two pairs of bellows. The Hebrew word for bellows is map·puʹach, which comes from the root na·phachʹ, meaning “blow.” (Ge 2:7) This instrument is specifically mentioned only once in the Scriptures (Jer 6:29), though perhaps alluded to at Isaiah 54:16 and Ezekiel 22:20, 21. In these texts the references are figurative, and the illustrations are drawn from the methods used for refining metals.—See REFINE, REFINER. (Jeremiah 7:4) Do not put your trust in deceptive words and say, ‘This is the temple of Jehovah, the temple of Jehovah, the temple of Jehovah!’

*** w07 3/15 p. 10 par. 2 Highlights From the Book of Jeremiah *** 7:1-15. Putting their trust in the temple, viewing it as some kind of protective charm, did not save the Jews. We should walk by faith, not by sight.—2 Corinthians 5:7.

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*** w88 4/1 p. 12 pars. 8-9 Jeremiah—Unpopular Prophet of God’s Judgments *** They felt that there was nothing to worry about, for they were Jehovah’s saved people, possessing the holy city and its temple. But is that how Jehovah viewed the situation? 9 Jehovah commanded Jeremiah to take a position in full public view at the gate of the temple and deliver His message to the worshipers who entered there. He had to tell them: “Do not put your trust in fallacious words, saying, ‘The temple of Jehovah, the temple of Jehovah, the temple of Jehovah they are!’ . . . It will certainly be of no benefit at all.” The Jews were walking by sight, not by faith, as they boasted in their temple. They had already forgotten Jehovah’s cautionary words: “The heavens are my throne, and the earth is my footstool. Where, then, is the house that you people can build for me?” Jehovah, the Sovereign Lord of this vast universe, was certainly not restricted to the confines of their temple, no matter how glorious it might be!—Jeremiah 7:1-8; Isaiah 66:1.

*** w88 4/1 pp. 16-17 par. 5 Christendom Exposed as the Promoter of False Worship *** 5 ‘But,’ one might ask, ‘wherein do we find a parallel between ancient Jerusalem and Christendom?’ By reason of the similar attitudes and conditions that exist in proud Christendom today. They put their trust in their ‘holy cities’ and shrines, such as Rome, Jerusalem, Canterbury, Fatima, Guadalupe, and Zaragoza, to mention but a few. They love to exalt their cathedrals, basilicas, temples, and churches, boasting about their antiquity and their architecture, as if these gave them some special standing with God. They even say that their religious edifices were built ‘to the glory of God.’ Yet, how many of these buildings actually bear the name of Jehovah God? On the contrary, one is constantly reminded of the architects who designed them, the artists and sculptors who decorated them, the wealthy patrons who paid for them, or the “saints” to whom they are dedicated. Christendom’s trust in antiquity and tradition is just as fallacious as was Judah’s trust in its holy temple.—Jeremiah 7:4. (Jeremiah 7:11) Has this house that bears my name become a cave of robbers in your eyes? Here I have seen it for myself,” declares Jehovah.

*** w88 4/1 p. 12 par. 11 Jeremiah—Unpopular Prophet of God’s Judgments *** 11 Judah’s worship had sunk so low in Jehovah’s eyes that the devastating question could be raised: “Has this house upon which my name has been called become a mere cave of robbers in your eyes?” Nearly 700 years later the situation was no better, as Jesus, a prophet greater than Jeremiah, used these very words to condemn the exploitation and commercialism that were being carried on in the rebuilt temple in his time. And the situation today in Christendom is no better.— Jeremiah 7:11; Matthew 16:14; Mark 11:15-17. (Jeremiah 7:15) I will throw you out of my sight, just as I threw out all your brothers, all the descendants of Eʹphra·im.’

*** it-1 p. 754 Ephraim *** As the dominant tribe of the northern kingdom, Ephraim came to stand for the entire ten-tribe kingdom. (2Ch 25:7; Jer 7:15) (Jeremiah 7:16) “As for you, do not pray in behalf of this people. Do not cry out or offer a prayer or plead with me in their behalf, for I will not listen to you.

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*** jr chap. 11 p. 139 par. 20 “Shepherds in Agreement With My Heart” *** And it may even be necessary to disfellowship an unrepentant wrongdoer. In that case, elders do not pray publicly for one who is expelled and is pursuing a sinful course; it would be pointless to do so. (Jer. 7:9, 16)

*** w01 12/1 Questions From Readers *** Questions From Readers Does God’s direction recorded at Jeremiah 7:16 mean that Christians would not pray about someone who has been expelled from the Christian congregation because he is an unrepentant sinner? After pronouncing his judgment against unfaithful Judah, Jehovah said to Jeremiah: “As for you, do not pray in behalf of this people, neither raise in their behalf an entreating cry or a prayer nor beseech me, for I shall not be listening to you.”—Jeremiah 7:16. Why did Jehovah forbid Jeremiah to pray for the Israelites? Clearly, it was because of their flagrant transgressions of his Law. Openly and shamelessly, they were “stealing, murdering and committing adultery and swearing falsely and making sacrificial smoke to Baal and walking after other gods.” Consequently, Jehovah told the faithless Jews: “I will throw you out from before my face, just as I threw out all your brothers, the whole offspring of Ephraim.” Certainly, it would be out of place for Jeremiah, or anyone else, to pray for Jehovah to reverse His judgment.—Jeremiah 7:9, 15. In line with this, the apostle John wrote about proper prayer to God. First, he assured Christians: “No matter what it is that we ask according to his will, he hears us.” (1 John 5:14) Then, regarding praying in behalf of others, John continued: “If anyone catches sight of his brother sinning a sin that does not incur death, he will ask, and he will give life to him, yes, to those not sinning so as to incur death. There is a sin that does incur death. It is concerning that sin that I do not tell him to make request.” (1 John 5:16) Jesus also spoke of sin that “will not be forgiven,” that is, sin against the holy spirit.—Matthew 12:31, 32. Does this mean that all who are expelled from the Christian congregation for sinning unrepentantly have committed sins that “incur death” and thus should not be prayed about? This would not necessarily be the case because in some instances such transgressions are not sins that incur death. In fact, it is difficult to tell if they are. A typical example is King Manasseh of Judah. He erected altars to false gods, offered up his own sons in sacrifice, practiced spiritism, and put a carved image in Jehovah’s temple. In fact, the Bible says that Manasseh and the people did “what was bad more than the nations whom Jehovah had annihilated from before the sons of Israel.” For all of this, Jehovah punished Manasseh by sending him as captive in fetters to Babylon.—2 Kings 21:1-9; 2 Chronicles 33:1-11. Were Manasseh’s sins, gross as they were, the kind that incur death? Apparently not, for the account goes on to say about him: “As soon as it caused him distress, he softened the face of Jehovah his God and kept humbling himself greatly because of the God of his forefathers. And he kept praying to Him, so that He let himself be entreated by him and He heard his request for favor and restored him to Jerusalem to his kingship; and Manasseh came to know that Jehovah is the true God.”—2 Chronicles 33:12, 13. Thus, we should not jump to the conclusion that a person must be guilty of sin that incurs death solely because he is expelled from the congregation. It may take time for the true heart condition of

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the individual to be revealed. In fact, it is often stated that one of the purposes of disfellowshipping is to cause the sinner to wake up and hopefully to repent and turn around. Since the person is no longer in the congregation, any change in heart and attitude may be observed first by those close to him, such as a marriage mate or family members. Those observing such changes may conclude that the transgressor did not commit a sin that incurs death. They may be moved to pray that he may draw strength from God’s inspired Word and that Jehovah will act toward the sinner in harmony with His will.—Psalm 44:21; Ecclesiastes 12:14. While some may be in a position to observe sufficient evidence to believe that the sinner has repented, this may not be the case with the congregation in general. They would be puzzled, troubled, even stumbled if they were to hear someone praying publicly about the erring one. For this reason, those who feel moved to pray about the sinner should do so only in private, leaving any further development in the matter in the hands of the responsible elders in the congregation. [Picture on page 31] Manasseh’s gross sins were forgiven when he humbled himself before Jehovah (Jeremiah 7:18) The sons are gathering wood, the fathers are lighting the fire, and the wives are kneading dough in order to make sacrificial cakes to the Queen of Heaven, and they are pouring out drink offerings to other gods to offend me.

*** it-1 p. 387 Cake *** In Jeremiah’s day the people of Judah and Jerusalem engaged in false worship, and the women among them were “kneading flour dough in order to make sacrificial cakes to the ‘queen of the heavens.’” (Jer 7:18) Reference is also made to this false deity and “sacrificial cakes” (Heb., kaw·wa·nimʹ) made for her in Jeremiah 44:19. Just what these sacrificial cakes consisted of is uncertain, but they were evidently put on the altar as an offering.—See QUEEN OF THE HEAVENS.

*** it-2 p. 721 Queen of the Heavens *** QUEEN OF THE HEAVENS The title of a goddess worshiped by apostate Israelites in the days of Jeremiah.—Jer 44:17-19. Although the women were primarily involved, apparently the entire family participated in some way in worshiping the “queen of the heavens.” The women baked sacrificial cakes, the sons collected the firewood, and the fathers lit the fires. (Jer 7:18) That the worship of this goddess had a strong hold on the Jews is reflected by the fact that those who had fled down to Egypt after the murder of Governor Gedaliah attributed their calamity to their neglecting to make sacrificial smoke and drink offerings to the “queen of the heavens.” The prophet Jeremiah, though, forcefully pointed out the wrongness of their view.—Jer 44:15-30. The Scriptures do not specifically identify the “queen of the heavens.” It has been suggested that this goddess is to be identified with the Sumerian fertility goddess Inanna, Babylonian Ishtar. The name Inanna literally means “Queen of Heaven.” The corresponding Babylonian goddess Ishtar was qualified in the Akkadian texts by the epithets “queen of the heavens” and “queen of the heavens and of the stars.” It appears that Ishtar worship spread to other countries. In one of the Amarna Tablets, Tushratta, writing to Amenophis III, mentions “Ishtar, mistress of heaven.” In Egypt, an inscription of King Horemheb, believed to have reigned in the 14th century B.C.E., mentions “Astarte [Ishtar]

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lady of heaven.” A fragment of a stele found at Memphis from the reign of Merneptah, Egyptian king believed to have reigned in the 13th century B.C.E., represents Astarte with the inscription: “Astarte, lady of heaven.” In the Persian period, at Syene (modern Aswan), Astarte was surnamed “the queen of the heavens.” The worship of the “queen of the heavens” was practiced as late as the fourth century C.E. In about 375 C.E., in his treatise Panarion (79, 1, 7), Epiphanius states: “Some women decorate a sort of chariot or a four-cornered bench and, after stretching over it a piece of linen, on a certain feast day of the year they place in front of it a loaf for some days and offer it up in the name of Mary. Then all the women partake of this loaf.” Epiphanius (79, 8, 1, 2) connected these practices with the worship of the “queen of the heavens” presented in Jeremiah and quotes Jeremiah 7:18 and 44:25.—Epiphanius, edited by Karl Holl, Leipzig, 1933, Vol. 3, pp. 476, 482, 483.

*** w88 4/1 p. 13 Jeremiah—Unpopular Prophet of God’s Judgments *** [Picture on page 13] The women baked cakes to “the Queen of Heaven”

*** w88 4/1 p. 19 pars. 12-13 Christendom Exposed as the Promoter of False Worship *** The sons are picking up sticks of wood, and the fathers are lighting the fire, and the wives are kneading flour dough.” And in what zealous enterprise was the whole family involved? “To make sacrificial cakes to the ‘queen of the heavens’”!—Jeremiah 7:16-18; 44:15, 19. 13 One Jewish commentary states: “The cult of the ‘queen of heaven’ was eagerly and openly pursued.” Incredibly, the nation of Judah was practicing idolatry, worshiping a pagan goddess, possibly the Babylonian fertility goddess, Ishtar, the third divinity of the Babylonian astral triad. Or this “queen” could have been the corresponding Canaanite goddess, Ashtoreth.—1 Kings 11:5, 33. (Jeremiah 7:23) But I did give them this command: “Obey my voice, and I will become your God, and you will become my people. You must walk in all the way that I command, so that it may go well with you.”’

*** w99 8/15 p. 29 Do You Remember? *** □ What must those who ‘walk in Jehovah’s way’ do? (Jeremiah 7:23) Walking in Jehovah’s way demands loyalty—a determination to serve him alone. It demands trust—complete faith that Jehovah’s promises are reliable and will come true. Walking in Jehovah’s way demands obedience—following his laws without deviation and keeping his high standards. (Psalm 11:7)—5/15, page 14. (Jeremiah 7:25) from the day your forefathers came out of the land of Egypt until this day. So I kept sending all my servants the prophets to you, sending them each day, again and again.

*** w93 2/15 p. 32 The Early Riser *** Just as the almond tree ‘awakens’ early, so Jehovah had figuratively been “getting up early” to send his prophets to warn his people about the consequences of disobedience. (Jeremiah 7:25) And he would not rest—he would ‘keep awake’—until his prophetic word was accomplished. So it

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was that in 607 B.C.E., at the appointed time, Jehovah’s judgment came upon the apostate nation of Judah.

*** w88 4/1 p. 22 par. 7 God’s Judgments Must Be Declared *** 7 Just as Jehovah kept sending his prophets to Israel and Judah, he has sent his witnesses to hammer away at the message of his coming judgment. (Jeremiah 7:25, 26; 25:4, 8, 9) (Jeremiah 7:29) “Shear off your uncut hair and throw it away, and on the bare hills raise a dirge, for Jehovah has rejected and will abandon this generation that has infuriated him.

*** it-1 p. 607 Dedication *** When a person took the Nazirite vow to Jehovah he was not to cut his hair or shave his beard as long as the vow was upon him. So his long hair became a crowning sign of his Naziriteship (neʹzer). (Nu 6:4-21) In personifying Jerusalem as one who had broken her sacred vows of holiness to Jehovah, the prophet Jeremiah exclaimed: “Shear off your uncut hair [or “dedicated hair”; niz·rekhʹ, a form of neʹzer] and throw it away.” (Jer 7:29)

*** it-1 p. 1021 Hair *** Distress and affliction were also symbolized by pulling out the hair, or cutting it off. (Ezr 9:3; Jer 7:29; 48:37; Mic 1:16) (Jeremiah 7:31) They have built the high places of Toʹpheth, which is in the Valley of the Son of Hinʹnom, in order to burn their sons and their daughters in the fire, something that I had not commanded and that had never even come into my heart.’

*** w86 10/1 p. 25 Child Sacrifice—Why So Detestable? *** Child Sacrifice—Why So Detestable? “And they have built the high places of Topheth, which is in the valley of the son of Hinnom, in order to burn their sons and their daughters in the fire, a thing that I had not commanded and that had not come up into my heart.”—Jeremiah 7:31.

IN THE days of the Judean kings Ahaz and Manasseh, the nation of Israel fell into the snare of the degraded worship of neighbor nations. This included sacrificing their children to Molech. (2 Chronicles 28:3; 33:6, 9) Even though King Josiah later abolished many of “the detestable” practices, “Jehovah did not turn back from the great burning of his anger, with which his anger burned against Judah over all the offensive things with which Manasseh had made them offend.” (2 Kings 23:10, 26) Why? What made the transgression so “offensive” that it could not be forgiven? “Child-sacrifice was a prominent feature of the worship of the Phenician Malik-Baal-Kronos,” says the Funk and Wagnalls Jewish Encyclopedia. The Phoenicians originally occupied the northern coastal regions of Canaan. Being a seafaring people, they established colonies throughout the Mediterranean, and wherever they went they took with them their detestable ritual of child sacrifice. A recent archaeological find at the ancient Phoenician city of Carthage (now a suburb of Tunis in Tunisia, North Africa) has shed some light on the depth of depravity of this practice.

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The site was first discovered in 1921. But starting in the 1970’s, intensive excavation was done because of the expansion of the modern city toward the area. The dig turned out to be a huge burial ground for the remains of sacrificed children. The journal Biblical Archaeology Review reports: “Here, from the eighth century B.C. until the second century B.C., mothers and fathers of Carthage buried the bones of their children sacrificed to the god Ba’al Hammon and to the goddess Tanit. By the fourth century B.C. the Tophet [from Biblical Topheth] may have been as large as 64,800 square feet (6,000 square meters), with nine levels of burials.” Similar sites have been discovered in Sicily, in Sardinia, and elsewhere in Tunisia. At one time, all had been Phoenician colonies. In the Carthaginian burial ground, the researchers found numerous stone markers inscribed with figures of the goddess Tanit, who has been identified with the Canaanite goddess Ashtoreth, or Astarte, the wife of Baal. Underneath the markers are found earthen urns, some brightly decorated, that contain the charred bones of the sacrificial victims. As an indication of the extent of the practice, the report says: “Using the density of urns in our excavated area as a standard, we estimate that as many as 20,000 urns may have been deposited there between 400 and 200 B.C.” This enormous number is made all the more shocking when one bears in mind that in its heyday the population of Carthage, according to the article, was only about 250,000. Inscriptions on the stone markers show that children were sacrificed to fulfill vows their parents made to Baal or Tanit in exchange for favors. Ranks and titles on the markers indicate that the practice was particularly popular with the upper class, evidently to invoke the blessing of the gods on their efforts to achieve and maintain their wealth and influence. Some of the urns were found to contain the remains of two or three children, possibly of the same family, judging from the age differences. If the practice of the Phoenicians is shocking, then remember that “Manasseh kept seducing Judah and the inhabitants of Jerusalem to do worse than the nations that Jehovah had annihilated from before the sons of Israel.” (2 Chronicles 33:9) It was no exaggeration when Jehovah said: “They have filled this place with the blood of the innocent ones.” (Jeremiah 19:4) Appropriately, the Review article observes: “The growing body of archaeological and epigraphic evidence, provided by the Carthaginians themselves, strongly suggests that the classical and Biblical writers knew what they were talking about.” Thus, as Jehovah “annihilated” the idolatrous Canaanite “nations,” he did not spare the unfaithful Israelites. They received their just due at the hands of the Babylonians in 607 B.C.E. Likewise, he will have an accounting with those today who, directly or indirectly, share in shedding the blood of millions upon millions through such abominable practices as war, murder, and abortion.—Revelation 19:11-15.

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Chapters 8-11

(Jeremiah 8:6) I paid attention and kept listening, but the way they spoke was not right. Not a man repented over his wickedness or asked, ‘What have I done?’ Each one keeps returning to the popular course, like a horse dashing into the battle.

*** it-1 p. 1145 Horse *** The stubborn, unrepentant attitude of an apostate people is compared with the impetuous manner of a horse dashing into battle without regard for the consequences.—Jer 8:6. (Jeremiah 8:7) Even the stork in the sky knows its seasons; The turtledove and the swift and the thrush keep to the time of their return. But my own people do not understand the judgment of Jehovah.”’

*** it-1 p. 374 Bulbul *** Jeremiah (8:7) evidently refers to the seasonal arrival of migratory birds in his censuring the Israelites for not discerning the time of God’s judgment on them.

*** it-2 pp. 1038-1039 Stork *** When reprimanding the apostate people of Judah who failed to discern the time of Jehovah’s judgment, the prophet Jeremiah called their attention to the stork and other birds that ‘well know their appointed times.’ (Jer 8:7) The stork regularly migrates through Palestine and Syria from its winter quarters in Africa, appearing in large flocks during March and April. Of the two kinds of storks found in Israel, the white stork and the black stork (Ciconia nigra), the former only occasionally remains to breed in that region, usually making its nest in trees but also on man-made structures. The black stork, so named for its black head, neck, and back, is more common in the Hula and Bet Sheʼan valleys and it seeks trees, where available, to build its nest. The psalmist referred to the storks nesting in the tall juniper trees.—Ps 104:17.

*** it-2 p. 1048 Swift *** Hezekiah, upon recovering from illness, said in a thoughtful composition that he ‘kept chirping like the swift,’ evidently in a melancholy way, and the prophet Jeremiah used the migratory swift as an example when rebuking the people of Judah for not discerning the time of God’s judgment.—Isa 38:14; Jer 8:7.

*** it-2 p. 1134 Turtledove *** The turtledove is mentioned in Jeremiah 8:7 among the birds that “observe well the time of each one’s coming in,” evidently indicating annual migration. Reference must be to the common turtledove, since the others found in Palestine do not migrate but stay there all year round. The common turtledove was an unerring harbinger of spring in Palestine, arriving there from the S in early April and ‘making its voice heard in the land.’—Ca 2:12.

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*** w02 8/1 p. 32 A Lesson From the Stork *** A Lesson From the Stork

“EVEN the stork in the heavens—it well knows its appointed times . . . But as for my people, they have not come to know the judgment of Jehovah.” (Jeremiah 8:7) With those words, the prophet Jeremiah sounded Jehovah’s judgment against the apostate people of Judah, who had left Jehovah their God and turned to the worship of foreign deities. (Jeremiah 7:18, 31) Why did Jeremiah choose the stork as an object lesson for the unfaithful Jews? To the Israelites, the stork, and especially the white stork, was a familiar sight as it migrated through Bible lands. The Hebrew name for this large, long-legged wading bird is the feminine form of a word that means “loyal one; one of loving-kindness.” This is fitting, for unlike most other birds, male and female white storks remain paired for life. After wintering in warmer regions, most storks return year after year, often to the same nest that they have used before. The stork’s instinctive behavior illustrates the quality of loyalty in other remarkable ways. Both male and female birds share in incubating the eggs and feeding the chicks. The book Our Magnificent Wildlife explains: “As parents, storks are exceptionally faithful. A male stork in Germany flew into high-tension wires and was electrocuted. His mate continued to incubate the eggs alone for 3 days, during which she left the nest only once for a short time to look for food. . . . In another case, when the female stork was shot, the father reared the young.” Indeed, by instinctively showing faithfulness to its lifelong mate and tender care for its young, the stork lives up to the meaning of its name—“loyal one.” Thus, storks served well as a powerful lesson to the unfaithful and wayward Israelites.

*** g90 1/8 pp. 14-15 The Stork—A “Loyal” Bird *** Because of their size—they have a wingspan of about six feet [1.8 m]—and their dependability, migrating storks have always attracted attention. Large flocks punctually pass through Palestine in autumn and spring. More than 2,500 years ago, the prophet Jeremiah called attention to this fact, accurately describing the stork as a bird who “knows the time to migrate.”—Jeremiah 8:7, The New English Bible. (Jeremiah 8:11) And they try to heal the breakdown of the daughter of my people lightly, saying, “There is peace! There is peace!” When there is no peace.

*** w86 10/1 p. 19 par. 18 Peace From God—When? *** God-rule alone can bring true peace and security to mankind. However, it is not God-rule that the nations favor when they cry “Peace and security!” They want to continue domination according to their own prideful ideologies. But time has run out! The nations sense that something drastic must be done. Otherwise, all will be lost in some nuclear holocaust. So they will do what Jeremiah

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foretold: “They try to heal the breakdown of my people lightly, saying, ‘There is peace! There is peace!’ when there is no peace.” But it will be in vain!—Jeremiah 6:14; 8:11, 15. (Jeremiah 8:13) ‘When I gather them, I will bring them to their end,’ declares Jehovah. ‘There will be no grapes left on the vine, no figs on the fig tree, and the leaves will wither. And what I gave to them will be lost to them.’”

*** it-1 p. 831 Fig *** In view of this prominence of the fig tree in the life of the people, it is understandable why it was so frequently used in prophecy. Because of its importance to the nation’s food supply the utter failure of the fig crop would be calamitous. Thus, the fig tree received special mention when destruction, or ruination, was foretold for the land.—Jer 5:17; 8:13; Ho 2:12; Joe 1:7, 12; Am 4:9; Hab 3:17. (Jeremiah 8:16) From Dan is heard the snorting of his horses. At the sound of the neighing of his stallions, The whole land quakes. They come in and devour the land and everything in it, The city and its inhabitants.”

*** it-1 p. 574 Dan *** There were, in actuality, other towns farther N than Dan, even as there were several towns farther S than Beer-sheba, but apparently Dan was a city of major importance in the N as Beer- sheba was in the S. Because of its position it was logically among the first to suffer when the land was attacked from the N, as in the invasion by Syrian Ben-hadad. (1Ki 15:20; 2Ch 16:4) This is doubtless reflected in Jeremiah’s prophetic expressions at Jeremiah 4:15; 8:16. (Jeremiah 8:22) Is there no balsam in Gilʹe·ad? Or is there no healer there? Why has the daughter of my people not been restored to health?

*** it-1 pp. 246-247 Balsam, Balsam of Gilead *** The “balsam [Heb., tsoriʹ] in Gilead” appears to have been of a unique quality and possessed of special medicinal properties. (Jer 8:22; 46:11) This balsam is first mentioned as among the articles carried by the caravan of Ishmaelites from Gilead, E of the Jordan, and to whom Joseph was subsequently sold. (Ge 37:25-28) Jacob later included it in with “the finest products of the land” when sending a gift to Egypt with his returning sons. (Ge 43:11) According to Ezekiel 27:17, the wealthy merchants of Tyre imported it from the kingdom of Judah. References to the healing virtues of balsam, chiefly as a cure for wounds, are common in ancient literature. All references to such healing properties in the Scriptures are made by Jeremiah. He uses these, however, in a figurative sense, first when lamenting the spiritual breakdown in Judah (Jer 8:14, 15, 21, 22; compare Jas 5:14, 15), then in chiding Egypt as to her vain efforts to avoid defeat by Babylon (Jer 46:11-13), and finally in pronouncing God’s judgment of calamity against Babylon.—Jer 51:8-10. Identification of the specific plants or trees represented by the Hebrew words boʹsem and tsoriʹ is not definite. The name “balsam of Gilead” has been applied to a shrublike evergreen tree called Commiphora opobalsamum (or, Commiphora gileadensis). Its greenish-yellow oily resin is gathered by making incisions in the stem and branches, and the little balls of sap that form are later collected. While this particular tree is found chiefly in S Arabia, the Jewish historian Josephus

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indicates that it was cultivated around Jericho in Solomon’s time, and the Greek geographer Strabo records that in Roman times it was also grown beside the Sea of Galilee. It has been suggested that tsoriʹ may refer to the mastic tree (Pistacia lentiscus), which produces a pale-yellow fragrant gum called mastic, as well as an oil used for medicinal purposes obtained from the bark, leaves, and berries. The tree is common in Palestine, and its name in Arabic is very similar to the Hebrew tsoriʹ.

*** w10 6/1 pp. 21-22 Balsam of Gilead—The Balm That Heals *** In the sixth century B.C.E., however, the prophet Jeremiah asked with sadness: “Is there no balsam in Gilead?” (Jeremiah 8:22) What prompted Jeremiah to ask this question? Just what is balsam? Is there a balsam that is useful for healing today? Balsam in Bible Times Balsam is a general term that describes an aromatic and usually oily and resinous substance secreted by various plants and bushes. Balsam oil, often used in incense and perfumes, was one of the luxuries of the ancient Middle Eastern world. It was named among the ingredients of the holy anointing oil and the incense used at the tabernacle shortly after the Israelites came out of Egypt. (Exodus 25:6; 35:8) Balsam oil was also among the lavish gifts that the queen of Sheba brought to King Solomon. (1 Kings 10:2, 10) Esther received beauty care and massages “six months with balsam oil” before presenting herself to Persian King Ahasuerus.—Esther 1:1; 2:12. While balsam oil came from various parts of the Middle East, balsam of Gilead was native to the Promised Land, Gilead being the region just east of the Jordan River. The patriarch Jacob considered balsam one of “the finest products of the land,” and he sent it as a gift to Egypt. (Genesis 43:11) And the prophet Ezekiel listed balsam among merchandise that Judah and Israel exported to Tyre. (Ezekiel 27:17) Balsam was well-known for its particular medicinal properties. Ancient literature frequently mentions the curative and restorative powers of this balm, essentially in connection with the healing of wounds. Balsam for a Sick Nation Why, then, did Jeremiah raise the question, “Is there no balsam in Gilead”? To understand that, we have to look at the nation of Israel back then. Earlier, the prophet Isaiah gave a vivid description of their deplorable spiritual state: “From the sole of the foot even to the head there is no sound spot in it. Wounds and bruises and fresh stripes—they have not been squeezed out or bound up.” (Isaiah 1:6) Rather than recognizing their pitiable condition and seeking a cure, the nation continued in their wayward course. By his time, Jeremiah could only lament: “They have rejected the very word of Jehovah, and what wisdom do they have?” If only they had returned to Jehovah, he would have healed them. “Is there no balsam in Gilead?” What a thought-provoking question!—Jeremiah 8:9.

*** jr chap. 11 p. 135 par. 14 “Shepherds in Agreement With My Heart” *** In his day, Jeremiah saw the need for the spiritual healing of his people. He asked: “Is there no balsam in Gilead? Or is there no healer there?” (Jer. 8:22) There was literal balsam in Gilead, the part of Israel east of the Jordan. This aromatic plant oil was renowned for its medicinal properties, often being applied to soothe and cure wounds. However, there was no spiritual healing. Why? Jeremiah observed: “The prophets themselves actually prophesy in falsehood; and as for the priests, they go subduing according to their powers. And my own people have loved it that way.” (Jer. 5:31) What about today? Can you not agree that there definitely is “balsam in Gilead”—yes, in

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your congregation? We can liken soothing balsam to the comfort that caring Christian shepherds provide by lovingly directing brothers to Scriptural principles, being upbuilding, and praying for them and with them.—Jas. 5:14, 15. (Jeremiah 9:9) “Should I not call them to account for these things?” declares Jehovah. “Should I not avenge myself on such a nation?

*** w88 4/1 p. 26 pars. 19-20 God’s Judgments Must Be Declared *** While efforts are made by clergy and politicians to stifle the preaching of God’s judgments, his faithful witnesses press on, determined to complete the warning work.—Jeremiah 18:18. 20 And why must this work be completed? Because Jehovah, the living Sovereign Lord of the universe, has an accounting with the nations and their religions. Even as Jehovah asked deceptive Judah and Jerusalem, so the question applies equally to Christendom today: “‘Should I not take an accounting because of these very things?’ is the utterance of Jehovah. ‘Or upon a nation that is like this should not my soul avenge itself?’” Therefore, Jehovah’s Witnesses will continue to visit the people of the nations with a message that stings the majority as an unpopular judgment but is happifying good news for a minority—the good news of God’s Kingdom.—Jeremiah 5:9, 29; 9:9; (Jeremiah 9:11) I will make Jerusalem piles of stones, the lair of jackals, And I will make the cities of Judah desolate, without an inhabitant.

*** it-1 p. 416 Captivity *** The situation with Jerusalem was different from that of other conquered cities such as Samaria, which was reinhabited with imported captives from other parts of the Assyrian Empire. In contrast to the usual policy of the Babylonians toward the cities they conquered, Jerusalem and its vicinity were emptied and left desolate, just as Jehovah had predetermined. Bible critics may question that Judah’s once-prosperous land was suddenly made “a desolate waste, without an inhabitant,” but there is admittedly no historical evidence, no records from this period, to prove otherwise. (Jer 9:11; 32:43) Archaeologist G. Ernest Wright declares: “The violence visited upon Judah is clear . . . from archaeological surveys which show that city after city ceased to be inhabited at this time, many never to be reoccupied.” (Biblical Archaeology, 1962, p. 182) William F. Albright agrees: “There is not a single known case where a town of Judah proper was continuously occupied through the exilic period.”—The Archaeology of Palestine, 1971, p. 142. (Jeremiah 9:25) “Look! Days are coming,” declares Jehovah, “and I will hold an accounting with everyone circumcised and yet uncircumcised,

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bad dealings originate? From inside, from their heart. (Read Mark 7:20-23.) Yes, through Jeremiah, God accurately diagnosed the source of the Jews’ bad dealings. Their heart was stubbornly rebellious. Their motives and thinking were displeasing to him. (Read Jeremiah 5:23, 24; 7:24-26.) (Jeremiah 9:26) with Egypt and Judah and Eʹdom and the Amʹmon·ites and Moʹab and with all of those with hair clipped at the temples who are dwelling in the wilderness; for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.”

*** w13 3/15 pp. 9-10 pars. 7-8 Do You Have “a Heart to Know” Jehovah? *** 7 To prepare for this examination, we might ask, ‘What was the condition of the figurative heart of most Jews in Jeremiah’s time?’ To answer, consider an unusual phrase that Jeremiah used: “All the house of Israel are uncircumcised in heart.” He was not referring to normal circumcision of Jewish males, for he had said: “‘Look! Days are coming,’ is the utterance of Jehovah, ‘and I will hold an accounting with everyone circumcised but still in uncircumcision.’” Thus even circumcised Jewish men were “uncircumcised in heart.” (Jer. 9:25, 26) What did this mean? 8 We find a clue as to the meaning of “uncircumcised in heart” in what God urged the Jews to do: “Take away the foreskins of your hearts, you men of Judah and inhabitants of Jerusalem; that my rage may not go forth . . . on account of the badness of your dealings.” But from where did their bad dealings originate? From inside, from their heart. (Read Mark 7:20-23.) Yes, through Jeremiah, God accurately diagnosed the source of the Jews’ bad dealings. Their heart was stubbornly rebellious. Their motives and thinking were displeasing to him. (Read Jeremiah 5:23, 24; 7:24-26.) (Jeremiah 10:2) This is what Jehovah says: “Do not learn the way of the nations, And do not be terrified by the signs of the heavens Because the nations are terrified by them.

*** it-2 p. 941 Sign *** Evidently because of looking to these luminaries as well as to the stars for omens, as by astrology, the nations have been “struck with terror,” as stated at Jeremiah 10:2.

*** g86 5/8 p. 6 Your Future—Is It Written in the Stars? *** Over 2,500 years ago, Jehovah God told the nation of Israel: “Do not learn the way of the nations nor be apprehensive of the signs of the sky because the nations are apprehensive of them; for the usages of the nations are superstition.” (Jeremiah 10:2, 3, Byington) Or as the New World Translation expresses it: “The signs of the heavens . . . are just an exhalation.” In other words, astrological signs have as much substance as the breath exhaled from your lungs. (Jeremiah 10:3) For the customs of the peoples are a delusion. It is just a tree of the forest that is cut down, Worked by the hands of the craftsman with his tool.

*** it-1 p. 315 Billhook *** BILLHOOK

This translates the Hebrew word ma·ʽatsadhʹ, which denotes a tool used for shaping wood, and even iron. (Jer 10:3; Isa 44:12) The root from which this Hebrew term is considered to be drawn has been linked with words in related languages meaning “reap,” “cut off.” Consequently Koehler

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and Baumgartner define ma·ʽatsadhʹ as “billhook.” (Lexicon in Veteris Testamenti Libros, Leiden, 1958, p. 550) The modern billhook consists of a handle and a blade with a hook-shaped point. However, others understand ma·ʽatsadhʹ to designate a kind of ax, since this is its meaning in late Hebrew, and suggest that it may refer to an adz. (Jeremiah 10:5) Like a scarecrow in a cucumber field, they cannot speak; They have to be carried, for they cannot walk. Do not fear them, for they can do no harm, Nor can they do any good.”

*** it-1 p. 555 Cucumber *** Pillars, poles, or other devices were also placed in the cultivated fields to scare off the animals, and to such a mute inanimate “scarecrow of a cucumber field” the prophet Jeremiah likened the images made by the idolatrous nations.—Jer 10:5.

*** it-2 p. 874 Scarecrow *** Jeremiah likened the idols of the nations to “a scarecrow [Heb., toʹmer] of a cucumber field.” (Jer 10:5) The word toʹmer is elsewhere rendered “palm tree.” (Jg 4:5) Truly the idols of the nations amounted to no more than a scarecrow, a falsity.—AT, Mo, NE, NW, RS. (Jeremiah 10:6) No one is like you, O Jehovah. You are great, and your name is great and mighty.

*** cl chap. 4 p. 38 “Jehovah Is . . . Great in Power” *** An Essential Attribute of Jehovah 4 Jehovah is unique in power. Jeremiah 10:6 says: “In no way is there anyone like you, O Jehovah. You are great, and your name is great in mightiness.” Note that mightiness, or power, is linked with Jehovah’s name. Remember, this name evidently means “He Causes to Become.” What enables Jehovah to create anything he wants and to become whatever he chooses? Power, for one thing. Yes, Jehovah’s ability to act, to carry out his will, is unlimited. Such power is one of his essential attributes. (Jeremiah 10:7) Who should not fear you, O King of the nations, for it is fitting; Because among all the wise ones of the nations and among all their kingdoms, There is no one at all like you.

*** rs p. 436 par. 3 World *** (In a similar vein, Jeremiah 10:6, 7 refers to Jehovah as “King of the nations” because he is the Superlative King, the one who can and will call to account human kings and the nations over which they rule. As the earth’s Creator, Jehovah is its rightful Ruler; he has never abdicated that position.) (Jeremiah 10:10) But Jehovah is truly God. He is the living God and the eternal King. Because of his indignation the earth will quake, And no nations will endure his denunciation.

*** it-2 p. 159 Kingdom of God *** Jehovah’s application of the title “King [Meʹlekh]” to himself, as found in the post-Flood writings of the Hebrew Scriptures, therefore meant God’s making use of the title men had developed and employed. God’s use of the term showed that he, and not presumptuous human rulers or man- made gods, should be looked to and obeyed as “King.”—Jer 10:10-12.

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(Jeremiah 10:12) He is the Maker of the earth by his power, The One who established the productive land by his wisdom And who stretched out the heavens by his understanding.

*** cl chap. 5 pp. 51-53 Creative Power—“The Maker of Heaven and Earth” *** “The Maker of the Earth by His Power” 9 Jehovah’s creative power is evident in our home, the earth. He has placed the earth very carefully in this vast universe. Some scientists believe that many galaxies might prove inhospitable to a life-bearing planet like ours. Much of our Milky Way galaxy was evidently not designed to accommodate life. The galactic center is packed with stars. Radiation is high, and close encounters between stars are common. The fringes of the galaxy lack many of the elements essential to life. Our solar system is ideally situated between such extremes. 10 Earth benefits from a distant but giant protector—the planet Jupiter. More than a thousand times the size of Earth, Jupiter exerts a tremendous gravitational influence. The result? It absorbs or deflects objects that speed through space. Scientists figure that if not for Jupiter, the rain of massive projectiles striking the earth would be 10,000 times more severe than at present. Closer to home, our earth is blessed with an unusual satellite—the moon. More than an object of beauty and a “night-light,” the moon holds the earth at a constant, steady tilt. That tilt gives the earth its stable, predictable seasons—another important boon to life here. 11 Jehovah’s creative power is evident in every facet of the earth’s design. Consider the atmosphere, which serves as a protective shield. The sun emits healthful rays and deadly ones. When the lethal rays strike the earth’s upper atmosphere, they cause ordinary oxygen to turn into ozone. The resulting ozone layer, in turn, absorbs most of those rays. In effect, our planet is designed with its own protective umbrella! 12 That is just one aspect of our atmosphere, a complex mix of gases ideally suited to supporting the creatures living on or near the earth’s surface. Among wonders of the atmosphere is the water cycle. Every year the sun lifts up by evaporation over 100,000 cubic miles (400,000 cu km) of water from the earth’s oceans and seas. The water forms clouds, which are circulated far and wide by atmospheric winds. This water, now filtered and purified, falls as rain, snow, and ice, replenishing water supplies. It is just as Ecclesiastes 1:7 says: “All the winter torrents are going forth to the sea, yet the sea itself is not full. To the place where the winter torrents are going forth, there they are returning so as to go forth.” Only Jehovah could set such a cycle in motion. 13 Wherever we see life, we see evidence of the Creator’s power. From the mighty redwoods that tower higher than 30-story buildings to the microscopic plant life that teems in the oceans and provides much of the oxygen we breathe, Jehovah’s creative power is evident. The very soil is packed with living things—worms, fungi, and microbes, all working together in complex ways that help plants to grow. Fittingly, the Bible speaks of the soil as having power.—Genesis 4:12. 14 Without a doubt, Jehovah is “the Maker of the earth by his power.” (Jeremiah 10:12) God’s power is evident even in his smallest creations. For instance, a million atoms laid side by side would not span the thickness of a human hair. And even if an atom were expanded until it was as tall as a 14-story building, its nucleus would be the size of a mere grain of salt located on the seventh floor. Yet, that infinitesimal nucleus is the source of the awesome power unleashed in a nuclear explosion! (Jeremiah 10:13) When he makes his voice heard, The waters in the heavens are in turmoil, And he causes clouds to ascend from the ends of the earth. He makes lightning for the rain, And he brings the wind out of his storehouses.

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*** it-1 p. 1063 Heaven *** The clouds are like “water jars” in the upper chambers of that storehouse, and the rain pours forth as by “sluices,” certain factors, such as mountains or even God’s miraculous intervention, causing water condensation and subsequent rainfall in specific regions. (Job 38:37; Jer 10:12, 13; 1Ki 18:41-45) (Jeremiah 10:20) My tent has been devastated, and my tent cords have all been torn apart. My sons have left me and are no more. There is no one left to stretch out my tent or raise up my tent cloths.

*** it-1 p. 507 Cord, Rope *** Tent cords torn in two and thus no longer able to hold a tent erect are used figuratively in a description of desolation. (Jer 10:20)

*** it-2 p. 1084 Tent *** In portraying the destruction to come upon the Jews, Jeremiah used the figure of a tent. (Jer 4:20) He likened the desolated nation to a woman whose tent was down, with its cords cut. Adding to the pathetic condition, her sons were in exile, so there was no one remaining who could help her with the work of raising and stretching the tent. (Jer 10:20) (Jeremiah 10:23) I well know, O Jehovah, that man’s way does not belong to him. It does not belong to man who is walking even to direct his step.

*** w12 5/1 p. 6 What Should Christians Do Today? *** 1. Human ability is limited. The Bible states that humans have neither the ability nor the right to govern themselves. “It does not belong to man who is walking,” wrote the prophet Jeremiah, “even to direct his step.”—Jeremiah 10:23. Just as humans were not created to fly successfully on their own strength, so they were not created to rule successfully by themselves. Speaking about the limits of government, historian David Fromkin noted: “Governments are composed of human beings; therefore they are fallible and their prospects are uncertain. They exercise a certain power, but only a limited one.” (The Question of Government) No wonder the Bible warns us not to put our trust in man!—Psalm 146:3.

*** w11 12/15 p. 14 Why Be Guided by God’s Spirit? *** We Are Not Qualified to Guide Ourselves 7 First, we should want to be guided by God’s spirit because we are not capable of guiding ourselves. “To guide” means “to direct in a course or show the way to be followed.” However, Jehovah did not create us with the ability to do that for ourselves, especially not in our imperfect condition. His prophet Jeremiah wrote: “O Lord, I am conscious that a man’s way is not in himself: man has no power of guiding his steps.” (Jer. 10:23, The Bible in Basic English) And why not? Jeremiah heard God’s analysis of why we are impaired when it comes to directing ourselves. Speaking of the person we are inside, Jehovah said: “The heart is more treacherous than anything else and is desperate. Who can know it?”—Jer. 17:9; Matt. 15:19.

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8 Would it not be foolhardy for an inexperienced person to set off alone, without a skilled guide and not so much as a compass, hiking deep into an uncharted wilderness? Not knowing how to survive inhospitable conditions in the wild and not having the expertise to find his way safely to his destination, he would be putting his life in jeopardy. So, too, the person who thinks he can direct his course through this wicked world without allowing God to show him the right way is placing his life in grave danger. The only chance we have of traversing this system of things successfully is to make the same prayerful request to Jehovah that David did: “Let my steps take hold on your tracks, in which my footsteps will certainly not be made to totter.” (Ps. 17:5; 23:3)

*** w08 4/15 pp. 9-10 pars. 9-11 Seek God’s Guidance in All Things *** By rejecting Jehovah’s guidelines, such a man is denying Jehovah’s sovereignty, rejecting His headship. (1 Cor. 11:3) That is most unwise, since, as Jeremiah said, “it does not belong to man who is walking even to direct his step.”—Jer. 10:23. 10 Some might question Jeremiah’s words, feeling that since Jehovah gave us free will, he can hardly criticize us for using it. Still, do not forget that free will is a responsibility as well as a gift. We are answerable for the things we choose to say and do. (Rom. 14:10) Jesus said: “Out of the abundance of the heart the mouth speaks.” He also said: “Out of the heart come wicked reasonings, murders, adulteries, fornications, thieveries, false testimonies, blasphemies.” (Matt. 12:34; 15:19) Hence, our words and deeds reveal our heart condition. They show what we really are. That is why a wise Christian seeks Jehovah’s guidance in everything. In that way, Jehovah finds him ‘upright in his heart’ and will “do good” to him.—Ps. 125:4. 11 Remember the history of Israel. When that nation made good choices, obeying Jehovah’s commands, Jehovah protected them. (Josh. 24:15, 21, 31) Frequently, though, they misused their free will. In Jeremiah’s day, Jehovah said of them: “They did not listen, neither did they incline their ear, but they went walking in the counsels in the stubbornness of their bad heart, so that they became backward in direction and not forward.” (Jer. 7:24-26) How sad! May we never, because of stubbornness or self-indulgence, reject Jehovah’s guidance and walk in our own counsels and thus become “backward in direction and not forward”!

*** w05 11/1 p. 22 Will You Walk With God? *** Why Do We Need to Walk With God? 6 One reason why we need to walk with Jehovah God is explained at Jeremiah 10:23: “I well know, O Jehovah, that to earthling man his way does not belong. It does not belong to man who is walking even to direct his step.” So we humans have neither the ability nor the right to direct our own life course. We are in desperate need of guidance. Those who insist on going their own way, independent of God, make the same mistake that Adam and Eve made. The first pair assumed the right to determine for themselves what is good and what is bad. (Genesis 3:1-6) That right simply “does not belong” to us.

*** wt chap. 6 pp. 51-53 The Issue That We All Have to Face *** What History Has Proved 4 A vital point in the issue of sovereignty is this: God did not create humans to live independently of his rulership and be successful. For their benefit he made them dependent on his righteous laws. The prophet Jeremiah acknowledged: “I well know, O Jehovah, that to earthling man his way does not belong. It does not belong to man who is walking even to direct his step. Correct me,

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O Jehovah.” (Jeremiah 10:23, 24) So God’s Word urges: “Trust in Jehovah with all your heart and do not lean upon your own understanding.” (Proverbs 3:5) Just as God made humankind subject to his physical laws to stay alive, he also made moral laws, which if obeyed would make for a harmonious society. 5 Clearly, God knew that the human family could never be successful in regulating itself without his rulership. In a vain attempt to be independent of God’s rule, humans have set up different political, economic, and religious systems. These differences have brought people into constant conflict with one another, resulting in violence, war, and death. “Man has dominated man to his injury.” (Ecclesiastes 8:9) That is just what has happened throughout human history. As foretold in God’s Word, wicked men and impostors have continued to “advance from bad to worse.” (2 Timothy 3:13) And the 20th century, which saw mankind reach great heights in scientific and industrial achievement, saw the worst calamities ever. The words of Jeremiah 10:23 have been abundantly proved—humans were not created to direct their own steps. 6 The tragic, long-term consequences of independence from God have once and for all demonstrated that rulership by humans can never succeed. God’s rulership is the only way to happiness, unity, health, and life. And God’s Word shows that Jehovah’s toleration of independent human rule is nearing its end. (Matthew 24:3-14; 2 Timothy 3:1-5) Shortly, he will intervene in human affairs to assert his rulership over the earth. Bible prophecy states: “In the days of those kings [human rulerships now existing] the God of heaven will set up a kingdom [in heaven] that will never be brought to ruin. And the kingdom itself will not be passed on to any other people [never again will humans rule the earth]. It will crush and put an end to all these [present-day] kingdoms, and it itself will stand to times indefinite.”—Daniel 2:44.

*** w00 10/15 pp. 13-14 God’s Kingdom—Earth’s New Rulership *** “It Does Not Belong to Man” 14 However, humans—even perfect ones—would forever need Jehovah’s rule. Why? Because Jehovah did not create them with the capacity for being successfully independent of his rule. That is a law of humankind, as the prophet Jeremiah acknowledged: “I well know, O Jehovah, that to earthling man his way does not belong. It does not belong to man who is walking even to direct his step. Correct me, O Jehovah.” (Jeremiah 10:23, 24) It would be folly for humans to think that they could successfully regulate society without Jehovah ruling them. It would be contrary to the way they were made. Independence from Jehovah’s rule would, without fail, result in selfishness, hate, cruelty, violence, wars, and death. ‘Man would dominate man to his injury.’—Ecclesiastes 8:9. 15 Sadly, our first parents decided that they did not need God as their Ruler, and they chose to live independently from him. As a result, God no longer sustained them in perfection. They were now like an electric appliance cut off from its source of power. So in time, they would slow down and stop—in death. They became like a defective pattern, and that condition was all they could pass on to their offspring. (Romans 5:12) “The Rock [Jehovah], perfect is his activity, for all his ways are justice. . . . They have acted ruinously on their own part; they are not his children, the defect is their own.” (Deuteronomy 32:4, 5) True, Adam and Eve were influenced by the rebel spirit creature who became Satan, but they had perfect minds and could have rejected his wrong suggestions.—Genesis 3:1-19; James 4:7. 16 History testifies abundantly to the result of independence from God. For thousands of years, people have tried every form of human government, every economic and social system. Yet, wickedness continues to “advance from bad to worse.” (2 Timothy 3:13) The 20th century proved that. It was filled with vicious hatreds and the most violence, warfare, hunger, poverty, and suffering of any time in history. And no matter what medical advances have been made, sooner or

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later everyone dies. (Ecclesiastes 9:5, 10) By trying to direct their own steps, humans have allowed themselves to become prey to Satan and his demons, so much so that the Bible calls Satan “the god of this system of things.”—2 Corinthians 4:4.

*** w99 9/1 p. 19 Make Your Life Successful! *** Why We Need God’s Laws 3 The prophet Jeremiah wrote: “I well know, O Jehovah, that to earthling man his way does not belong. It does not belong to man who is walking even to direct his step.” (Jeremiah 10:23) This is true of all humans, young and old. Not only do we lack the wisdom, experience, and knowledge to direct our own steps; we simply do not have the right to do so.

*** kl chap. 2 p. 12 par. 2 The Book That Reveals the Knowledge of God *** 2 More than 2,500 years ago, a prophet and historian wrote: “It does not belong to man who is walking even to direct his step.” (Jeremiah 10:23) Today, the truthfulness of that statement is more evident than ever. Thus, historian William H. McNeill notes: “The human adventure on the face of this planet has been an almost uninterrupted series of crises and disruptions of society’s established order.”

*** w92 10/1 p. 27 Learn Obedience by Accepting Discipline *** God’s Word emphasizes the need to learn obedience. We read: “I know, O LORD, that man’s ways are not of his own choosing; nor is it for a man to determine his course in life.” (Jeremiah 10:23, The New English Bible) History is full of instances where humans have charted their own life course according to personal standards and have run into serious difficulties for having done so. Why does this happen so often? Because humans lack the knowledge, wisdom, and understanding to chart their life course unaided. Worse than that, they have an inherited tendency to make wrong decisions. Immediately after the Flood, Jehovah said of man: “The inclination of the heart of man is bad from his youth up.”—Genesis 8:21. Hence, no one inherits the tendency to obey Jehovah. We have to inculcate it in our children and go on learning it throughout our lives. Each of us needs to cultivate the heart condition of King David, who wrote: “Make me know your own ways, O Jehovah; teach me your own paths. Make me walk in your truth and teach me, for you are my God of salvation. In you I have hoped all day long.”—Psalm 25:4, 5.

*** g90 8/8 p. 6 Part 1b—Do We Really Need Government? *** The Creator stressed mankind’s dependency upon him and upon his direction of things in harmony with a principle later expressed in the Bible: “It does not belong to man who is walking even to direct his step.” (Jeremiah 10:23) Or as a Chinese proverb asserts: “Without the assistance of Heaven man cannot walk an inch.”

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*** g90 10/8 p. 9 Why God Permitted Suffering *** The passage of time also has revealed how horribly sin-laden people behave toward one another. There have been vicious wars too numerous to count, ethnic and religious hatreds, inquisitions, awful crimes of all sorts, and acts of selfishness and greed. In addition, poverty and hunger have victimized countless millions of people. During the past thousands of years, mankind has tried every conceivable type of government. Yet, one after another has failed to satisfy man’s needs. Recently, Communist governments have been rejected in many lands. In democratic nations there is rampant crime, poverty, economic instability, and corruption. Really, all forms of human government have proved deficient. Further, God has allowed time for humans to come to their peak of scientific and material achievement. But is it genuine progress when the bow and arrow have been replaced by nuclear missiles? when people can travel into space but cannot live together in peace on earth? when millions of people fear going out at night because of crime? What the test of time shows is that it is no more possible for humans to ‘direct their own steps’ successfully than it is for them to live without food, water, and air. We were designed to be dependent on our Maker’s guidance as surely as we were created to be dependent on food, water, and air.—Matthew 4:4. By permitting wickedness and suffering, God has once and for all time shown the sad results of misusing free will. This is such a precious gift that rather than take free will away from humans, God has allowed them to see what its misuse means. Regarding free will, the publication “Statement of Principles of Conservative Judaism” says: “Without the real possibility of people making the wrong choice when confronted by good and evil, the entire concept of choice is meaningless. . . . Much of the world’s suffering directly results from our misuse of the free will granted to us.” Surely, Jeremiah was correct when he said: “It does not belong to man who is walking even to direct his step.” And Solomon too was correct when he said: “Man has dominated man to his injury.”—Ecclesiastes 8:9.

*** g90 10/8 p. 8 Why God Permitted Suffering *** “It does not belong to man who is walking even to direct his step. Correct me, O Jehovah.”—Jeremiah 10:23, 24.

THOSE words were written thousands of years after humans were created. Jeremiah realized that up to his day, human history was a tragedy compared with the good start God gave our first parents. Jeremiah’s observation has been reinforced by the record of over 2,500 additional years of history since his time. The human tragedy has even worsened.

*** gm chap. 14 pp. 187-188 pars. 8-9 The Bible and You *** The fact is, humans are very limited as far as wisdom is concerned. They can rarely foresee the final consequences of their actions. The prophet Jeremiah confessed: “I well know, O Jehovah, that to earthling man his way does not belong. It does not belong to man who is walking even to direct his step.”—Jeremiah 10:23.

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9 We have only to look around us to see that this assessment is correct. Most of the problems afflicting the world are direct results of people’s not following the counsel of God’s Word. The long, troubled history of mankind has shown that humans cannot successfully decide for themselves in moral matters. God is infinitely wiser than we are. Why not accept what he says, instead of relying on our own wisdom?—Proverbs 28:26; Jeremiah 17:9. (Jeremiah 11:10) They have returned to the errors of their forefathers of old, who refused to obey my words. They too have followed other gods and have served them. The house of Israel and the house of Judah have broken my covenant that I made with their forefathers.

*** w07 3/15 p. 9 par. 2 Highlights From the Book of Jeremiah *** 3:11-22; 11:10-12, 17—Why did Jeremiah include the northern ten-tribe kingdom in his pronouncements, even though Samaria had fallen in 740 B.C.E.? This was because the destruction of Jerusalem in 607 B.C.E. was an expression of Jehovah’s judgment on the entire nation of Israel, not on Judah alone. (Ezekiel 9:9, 10) Moreover, after its fall, the interests of the ten-tribe kingdom continued to be represented in Jerusalem, since the messages of God’s prophets continued to include the Israelites. (Jeremiah 11:11) Therefore this is what Jehovah says, ‘Here I am bringing on them a calamity that they will not be able to escape. When they call to me for help, I will not listen to them.

*** it-1 p. 462 Chronology *** But, more important, the fact that Jehovah God continued to keep the Israelites of the exiled northern kingdom in view, the messages of his prophets continuing to include them long beyond the fall of Samaria, shows that their interests were still represented in the capital city of Jerusalem and that its fall in 607 B.C.E. was an expression of Jehovah’s judgment against not Judah alone but the nation of Israel as a whole. (Jer 3:11-22; 11:10-12, 17; Eze 9:9, 10) When the city fell, the hopes of the nation as a whole (with the exception of the few who maintained true faith) suffered collapse.—Eze 37:11-14, 21, 22. (Jeremiah 11:23) Not even a remnant will be left of them, because I will bring calamity on the men of Anʹa·thoth in the year of their being called to account.”

*** it-1 p. 105 Anathoth *** Jeremiah was from Anathoth but became a ‘prophet without honor’ among his own people, as they threatened his life for speaking Jehovah’s message of truth. (Jer 1:1; 11:21-23; 29:27) As a result, Jehovah foretold calamity for the city, and this came in due time when Babylon overran the land. (Jer 11:21-23)

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Chapters 12-16

(Jeremiah 12:1) You are righteous, O Jehovah, when I make my complaint to you, When I speak about matters of justice with you. But why is the way of wicked ones successful, And why are the treacherous unworried?

*** jr chap. 10 pp. 118-119 par. 11 Are You Daily Asking, “Where Is Jehovah?” *** 11 Jeremiah had a vexing question when he observed the wicked succeed. (Read Jeremiah 12:1, 3.) Though not at all questioning Jehovah’s righteousness, the prophet sought a response to his “complaint.” His forthrightness made it clear that he had a strong bond with God, much like that of a child with his beloved father. It was just that Jeremiah did not understand why many Jews were prospering despite being wicked. Did Jeremiah get a satisfying answer? Jehovah assured him that He would uproot the wicked. (Jer. 12:14) As Jeremiah saw the outworking of the matters he took to God in prayer, his confidence in divine justice must have deepened. As a result, Jeremiah must have increasingly turned to God in prayer, expressing himself to his Father. (Jeremiah 12:2) You planted them, and they have taken root. They have grown and produced fruit. You are on their lips, but far away from their innermost thoughts.

*** it-2 p. 150 Kidneys *** God’s Word, although it might be on the lips of the wicked ones, does not reach down to the innermost aspects of their personality. Thus, regarding the wicked ones, Jeremiah 12:2 says: “They keep going ahead; they have also produced fruit. You are near in their mouth, but far away from their kidneys.” (Jeremiah 12:5) If you get tired running with footmen, How can you run a race against horses? Even if you are confident in the land of peace, How will you fare among the dense thickets along the Jordan?

*** w12 2/1 p. 29 “Bring a Smile to Jehovah’s Face” *** “With Footmen You Have Run . . . Can You Run a Race With Horses?” “How long and how fast can you run?” asked Samuel Herd of the Governing Body. Why raise that question with the students? The speaker drew a comparison between the experiences of the students and those of the prophet Jeremiah. That faithful man had a difficult time dealing with the challenges he was facing. But he had bigger trials ahead. So Jehovah asked him: “Because with footmen you have run, and they would tire you out, how, then, can you run a race with horses?”— Jeremiah 12:5. Applying this point to the students, Brother Herd said: “You may feel that you have been running with horses because of all the exams you’ve had. But you have really been running with footmen, not with horses. In your assignments you will be racing with horses, or facing bigger challenges than you can imagine today. How will you fare? Gilead training has prepared you to run with horses and not tire out.” He encouraged the students to keep training themselves spiritually, to maintain a good routine of Bible study and prayer. Brother Herd acknowledged that in the future some of those sent out as missionaries will face discouragement or apathy. Others will be troubled by sickness or feelings of personal inadequacy. But he reassured the students that they have a source of strength that will help them to outrun any

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bad situation and not tire out. “Whether you run against footmen or horses,” said the speaker, “trust that God’s mighty hand can sweep you past the finish line. You will then be successful missionaries to Jehovah’s honor and praise.”

*** w11 3/15 p. 32 par. 19 Keep Awake, as Jeremiah Did *** 19 Now is not the time to slow down in Kingdom activity but to consider the import of Jeremiah 12:5. (Read.) All of us face trials that we must endure. These tests of faith may be compared to “footmen” with whom we must run. Nonetheless, as the “great tribulation” approaches, we can expect hardships to increase. (Matt. 24:21) Grappling with the more challenging difficulties ahead may be likened to running “a race with horses.” It would require great powers of endurance for a man to keep up with galloping horses. So it is beneficial to endure the trials we now face, which may prepare us to endure those that lie ahead. (Jeremiah 13:4) “Take the belt that you bought and are wearing and get up, go to the Eu·phraʹtes, and hide it there in a cleft of the crag.”

*** it-1 pp. 769-770 Euphrates *** The text at Jeremiah 13:1-7 has been the subject of some discussion inasmuch as a trip by Jeremiah from Jerusalem to the river Euphrates, even at its nearest point some distance S of Carchemish, would represent a trip of over 500 km (300 mi) each way, and the text indicates that he possibly made the trip twice (though the intervening time is not stated). A translation by the Jewish Publication Society here simply transliterates the Hebrew word as “Perath,” and some suggest that the reference is not to the Euphrates but to the town of Parah (Jos 18:23), near Anathoth, a few miles from Jerusalem. However, the repetition of the name Perathʹ (Euphrates) four times in the account evidently shows that the place named had a significant relation to the prophetic picture being enacted, whereas the obscure village of Parah would hardly seem to give particular significance to the event. Though some point out that the Hebrew word na·harʹ (river) is not used in connection with Perathʹ in this text, it may be noted that it is likewise lacking at Jeremiah 51:63, yet the reference there obviously is to the Euphrates River. Hence, there seems to be no good reason for assuming that the account at Jeremiah 13:1-7 refers to anything other than the Euphrates River. It is quite possible that Jeremiah’s hiding of the belt near the river took place at least in the general region of the crossing of the Euphrates by the Babylonian armies under Nebuchadnezzar in their march that eventually led to the desolation of Judah and Jerusalem. (Jeremiah 13:5) So I went and hid it by the Eu·phraʹtes, just as Jehovah had commanded me.

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particular significance to the event. Though some point out that the Hebrew word na·harʹ (river) is not used in connection with Perathʹ in this text, it may be noted that it is likewise lacking at Jeremiah 51:63, yet the reference there obviously is to the Euphrates River. Hence, there seems to be no good reason for assuming that the account at Jeremiah 13:1-7 refers to anything other than the Euphrates River. It is quite possible that Jeremiah’s hiding of the belt near the river took place at least in the general region of the crossing of the Euphrates by the Babylonian armies under Nebuchadnezzar in their march that eventually led to the desolation of Judah and Jerusalem. (Jeremiah 13:6) But many days later Jehovah said to me: “Get up, go to the Eu·phraʹtes, and take from there the belt that I commanded you to hide there.”

*** it-1 pp. 769-770 Euphrates *** The text at Jeremiah 13:1-7 has been the subject of some discussion inasmuch as a trip by Jeremiah from Jerusalem to the river Euphrates, even at its nearest point some distance S of Carchemish, would represent a trip of over 500 km (300 mi) each way, and the text indicates that he possibly made the trip twice (though the intervening time is not stated). A translation by the Jewish Publication Society here simply transliterates the Hebrew word as “Perath,” and some suggest that the reference is not to the Euphrates but to the town of Parah (Jos 18:23), near Anathoth, a few miles from Jerusalem. However, the repetition of the name Perathʹ (Euphrates) four times in the account evidently shows that the place named had a significant relation to the prophetic picture being enacted, whereas the obscure village of Parah would hardly seem to give particular significance to the event. Though some point out that the Hebrew word na·harʹ (river) is not used in connection with Perathʹ in this text, it may be noted that it is likewise lacking at Jeremiah 51:63, yet the reference there obviously is to the Euphrates River. Hence, there seems to be no good reason for assuming that the account at Jeremiah 13:1-7 refers to anything other than the Euphrates River. It is quite possible that Jeremiah’s hiding of the belt near the river took place at least in the general region of the crossing of the Euphrates by the Babylonian armies under Nebuchadnezzar in their march that eventually led to the desolation of Judah and Jerusalem. (Jeremiah 13:7) So I went to the Eu·phraʹtes and dug up the belt and took it from the place where I had hidden it, and I saw that the belt had been ruined; it was completely useless.

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be no good reason for assuming that the account at Jeremiah 13:1-7 refers to anything other than the Euphrates River. It is quite possible that Jeremiah’s hiding of the belt near the river took place at least in the general region of the crossing of the Euphrates by the Babylonian armies under Nebuchadnezzar in their march that eventually led to the desolation of Judah and Jerusalem. (Jeremiah 13:11) ‘For just as a belt clings to the waist of a man, so I made the whole house of Israel and the whole house of Judah cling to me,’ declares Jehovah, ‘to become to me a people, a name, a praise, and something beautiful. But they did not obey.’

*** it-1 p. 1121 Hips *** Jehovah spoke of the houses of Israel and Judah as having been like a belt on his hips, so closely had he held them to himself, in order that they might become to him a praise and something beautiful. (Jer 13:11) (Jeremiah 13:12) “And you must also give this message to them, ‘This is what Jehovah the God of Israel says: “Every large jar should be filled with wine.”’ And they will reply to you, ‘Do we not already know that every large jar should be filled with wine?’

*** g 9/15 p. 7 Spotlight on the Middle East *** Canaanite Winemakers In 2013, archaeologists uncovered a massive Canaanite wine cellar that dates back some 3,700 years. The cellar contained 40 large jars that could store the equivalent of 3,000 modern bottles of wine. An archaeologist who analyzed residue on the jars noted that the Canaanites were careful winemakers. He stated: “This wine’s recipe was strictly followed in each and every jar.” DID YOU KNOW? The Bible mentions the production of “the best wine” in ancient Israel and the storage of wine in large jars.—Song of Solomon 7:9; Jeremiah 13:12. (Jeremiah 13:14) And I will smash them against each other, fathers and sons alike,” declares Jehovah. “I will not show compassion or feel any sorrow or have any mercy on them; nothing will stop me from bringing them to ruin.”’

*** cl chap. 25 pp. 257-258 “The Tender Compassion of Our God” *** When Jehovah Withholds Compassion 17 Are we to imagine that Jehovah’s tender compassion is without limits? On the contrary, the Bible clearly shows that in the case of individuals who set themselves against his righteous ways, Jehovah rightly withholds compassion. (Hebrews 10:28) To see why he does so, recall the example of the nation of Israel. 18 Although Jehovah repeatedly delivered the Israelites from their enemies, his compassion eventually reached its limit. This stubborn people practiced idolatry, even bringing their disgusting idols right into Jehovah’s temple! (Ezekiel 5:11; 8:17, 18) Further, we are told: “They were continually making jest at the messengers of the true God and despising his words and mocking at his prophets, until the rage of Jehovah came up against his people, until there was no healing.” (2 Chronicles 36:16) The Israelites reached a point where there was no longer any proper basis for compassion, and they provoked Jehovah to righteous anger. With what result?

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19 Jehovah could no longer feel compassion for his people. He proclaimed: “I shall show no compassion, nor feel any sorrow, and I shall not have the mercy to keep from bringing them to ruin.” (Jeremiah 13:14) Thus, Jerusalem and its temple were destroyed, and the Israelites were taken captive to Babylon. How tragic it is when sinful humans get so rebellious that they exhaust the limits of divine compassion!—Lamentations 2:21. (Jeremiah 13:22) And when you say in your heart, ‘Why have these things befallen me?’ It is because of your great error that your skirts have been stripped off And your heels have been treated violently.

*** it-1 p. 1084 Heel *** Unfaithful Jerusalem was likened in prophecy to a disreputable woman, to be punished by having her heels “treated violently,” that is, to be forced to walk over rough terrain, painful to her heels; this occurred when Jerusalem was taken into exile to Babylon in 607 B.C.E.—Jer 13:22. (Jeremiah 13:23) Can a Cushʹite change his skin, or a leopard its spots? If so, then you can do good, You who are trained to do bad.

*** it-1 p. 558 Cush *** It may here be noted, however, that Cush is very evidently a principal progenitor (perhaps along with Put) of the dark-complexioned branch of the human family (Jer 13:23), as is indicated by the areas of settlement of certain of his descendants. This disproves the theory advanced by those who incorrectly endeavor to apply to the Negro peoples the curse pronounced on Canaan, for Canaan, the brother of Cush, did not produce any Negro descendants but, rather, was the forefather of the various Canaanite tribes of Palestine. (Ge 9:24, 25; 10:6) There is, therefore, no Scriptural connection whatsoever between the dark complexion of certain descendants of Cush and the curse pronounced on Canaan.

*** it-2 p. 236 Leopard *** LEOPARD

[Heb., na·merʹ; Aramaic, nemarʹ; Gr., parʹda·lis]. One of the large cats, usually having a light-tan coat with black spots arranged in broken circles. (Jer 13:23) Leopards commonly measure 1.2 m (4 ft) in length, not including the tail. Although even in more recent years several leopards have been killed near Jerusalem, these creatures evidently were found in far greater numbers in ancient Palestine. (Ca 4:8) The cheetah, or hunting leopard, ranked among the fastest of mammals, was also found in Palestine, and the Hebrew designation na·merʹ may have included this animal as well as the leopard. The cheetah differs from the true leopard in that its claws are only partially retractile and its spots are solid, not ringed. (Jeremiah 14:5) Even the doe in the field forsakes her newborn Because there is no grass.

*** it-1 p. 1119 Hind *** The picture of a hind forsaking her newborn fawn, so contrary to her well-known solicitude for her offspring under normal conditions, indicates the severity of the droughts upon Judah.—Jer 14:1, 2, 5.

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(Jeremiah 14:6) The wild donkeys stand on the bare hills. They pant for air like jackals; Their eyes fail because there is no vegetation.

*** it-1 p. 1242 Jackal *** On account of the intense droughts on the land of Judah when it lacked Jehovah’s blessing, zebras are depicted as snuffing up the wind, that is, panting for breath, like jackals. (Jer 14:1, 2, 6) (Jeremiah 14:8) O hope of Israel, his Savior in times of distress, Why are you like a stranger in the land, Like a traveler who stops only to spend the night?

*** g04 4/22 p. 11 Where Can You Find Real Hope? *** In Bible times Jehovah was called “the hope of Israel.” (Jeremiah 14:8) Any reliable hope that his people had came from him; thus, he was their hope. Such hope did not amount to mere wishing. God gave them a solid basis for hope. In dealing with them over the centuries, he built up a record of promises made and promises kept. Their leader Joshua said to Israel: “You well know . . . that not one word out of all the good words that Jehovah your God has spoken to you has failed.”—Joshua 23:14. (Jeremiah 14:14) Jehovah then said to me: “The prophets are prophesying lies in my name. I have not sent them or commanded them or spoken to them. A lying vision and a worthless divination and the deceit of their own heart is what they are prophesying to you.

*** w08 4/15 p. 5 Repudiate “Valueless Things” *** Beware of Words That Are Valueless 14 Valueless things can include words. For example, Jehovah said to Jeremiah: “Falsehood is what the prophets are prophesying in my name. I have not sent them, nor have I commanded them or spoken to them. A false vision and divination and a valueless thing and the trickiness of their heart they are speaking prophetically to you people.” (Jer. 14:14) Those false prophets claimed to speak in Jehovah’s name, but they were promoting their own ideas, their own wisdom. Thus, their words were “a valueless thing.” They were worthless and posed a real spiritual threat. In 607 B.C.E., many who heeded such valueless words met an untimely death at the hands of Babylonian soldiers. (Jeremiah 14:17) “You must speak this word to them, ‘Let my eyes stream with tears night and day, let them not cease, For the virgin daughter of my people has been completely crushed and broken, With an extremely severe wound.

*** it-2 p. 1158 Virgin *** Cities, Places, and Peoples. Often the term “virgin” is used in connection with cities, places, or peoples. Reference is made to the “virgin” or “virgin daughter” of “my people” (Jer 14:17), as well as of Israel (Jer 31:4, 21; Am 5:2), Judah (La 1:15), Zion (2Ki 19:21; La 2:13), Egypt (Jer 46:11), Babylon (Isa 47:1), and Sidon (Isa 23:12). The sense of this figurative use appears to be that the various peoples or locations thus referred to either had not been seized and ravished by foreign conquerors or at one time enjoyed an unsubdued state like a virgin.

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(Jeremiah 15:3) “‘And I will appoint over them four calamities,’ declares Jehovah, ‘the sword to kill, the dogs to drag away, and the birds of the heavens and the beasts of the earth to devour and to destroy.

*** it-1 p. 644 Dog *** It was foretold that dogs would share in the ruin that would come upon unfaithful Jerusalem and Judah. Dead bodies the dogs would drag away, mutilating, devouring, and licking up blood.—Jer 15:3. (Jeremiah 15:4) And I will make them an object of horror to all the kingdoms of the earth because of Ma·nasʹseh the son of Hez·e·kiʹah, the king of Judah, for what he did in Jerusalem.

*** it-1 p. 1120 Hinnom, Valley of *** The prophet, in another pronouncement, told the nation that they would be punished for what Manasseh had done. (Jer 15:4; compare 2Ki 23:26; Jer 32:30-35.) Also, Jeremiah’s declaration at chapter 19, verse 3, is parallel to the statement at 2 Kings 21:12. However, in Jeremiah’s day the people certainly were carrying on with idolatries, which gave evidence that they had not repented in the least for the gross sins they shared in during Manasseh’s reign. (Jeremiah 15:7) And I will winnow them with a fork in the gates of the land. I will bereave them of children. I will destroy my people, Since they refuse to turn back from their ways.

*** it-1 p. 810 Farming Implements *** Forks used for winnowing (Isa 30:24; Jer 15:7), as in more recent times, were probably made of wood and had several curved prongs. (Jeremiah 15:9) The woman who bore seven children has grown faint; She struggles for breath. Her sun has set while it is yet day, Causing shame and humiliation.’ ‘And those few remaining ones of them I will give to the sword before their enemies,’ declares Jehovah.”

*** it-2 p. 1043 Sun *** Jehovah likened rebellious Jerusalem to a woman who had borne seven sons, describing the judgment coming upon her by the figurative expression, “Her sun has set while it is yet day,” that is, before the evening of her life was reached she would experience calamity. This was fulfilled when Babylon destroyed Jerusalem. (Jer 15:9) (Jeremiah 15:15) You know, O Jehovah, Remember me and turn your attention to me. Take vengeance on my persecutors for me. Do not let me perish because of your slowness to anger. Know that for your sake I bear this reproach.

*** jr chap. 10 pp. 117-118 par. 9 Are You Daily Asking, “Where Is Jehovah?” *** 9 Once when Jeremiah was given a denunciatory message to proclaim, he felt that everyone was calling down evil upon him. So the prophet called on God to remember him. Consider his prayer, recorded at Jeremiah 15:15, 16, in which he tells how he felt about the divine response. (Read.) In that prayer, Jeremiah expressed his feelings of anguish. Yet, when he found God’s words and put them in his mouth, as it were, he became joyful! Jehovah helped him to appreciate

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the privilege of bearing the divine name and proclaiming a divine message. Jeremiah could clearly see where Jehovah was in this matter. What lesson is there in that for us? (Jeremiah 15:16) Your words were found, and I ate them; And your word became to me the exultation and the rejoicing of my heart, For your name has been called on me, O Jehovah God of armies.

*** w11 3/15 p. 30 Keep Awake, as Jeremiah Did *** Heartfelt Joy 12 Jeremiah found joy in his work. He said to Jehovah: “Your words were found, and I proceeded to eat them; and your word becomes to me the exultation and the rejoicing of my heart; for your name has been called upon me, O Jehovah.” (Jer. 15:16) For Jeremiah, it was a privilege to represent the true God and preach his word. It is of interest that when Jeremiah focused on the ridicule from the people, he lost his joy. When he turned his attention to the beauty and importance of his message, his joy was rekindled.—Jer. 20:8, 9.

*** w07 3/15 p. 10 par. 3 Highlights From the Book of Jeremiah *** 15:16, 17. Like Jeremiah, we can fight discouragement. We can do so by rejoicing in meaningful personal Bible study, by exalting Jehovah’s name in the ministry, and by avoiding bad associations. (Jeremiah 15:17) I do not sit in the company of merrymakers and rejoice. Because your hand is upon me, I sit alone, For you have filled me with indignation.

*** it-1 p. 102 Amusements *** Jeremiah, aware of the seriousness of the times and undergoing persecution for his preaching, states that he did not sit down with “those playing jokes [mesa·chaqimʹ]” and exulting. (Jer 15:17)

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*** w04 5/1 p. 12 Be Courageous Like Jeremiah *** Let Us Watch Our Associations 16 Jeremiah reports something else that helped him to be courageous. He said: “I have not sat down in the intimate group of those playing jokes and begun exulting. Because of your hand I have sat down all by myself, for it is with denunciation that you have filled me.” (Jeremiah 15:17) Jeremiah would rather be alone than be corrupted by bad companions. We today view matters the same way. We never forget the apostle Paul’s warning that “bad associations spoil useful habits,” even useful habits that we have had for many years.—1 Corinthians 15:33.

*** w92 8/15 p. 17 par. 8 Social Entertainment—Enjoy the Benefits, Avoid the Snares *** 8 We noted that Jews returning from Babylon—who had much hard work to do—would share in joyful relaxation. Yet, Jeremiah earlier said that he would not ‘sit down in the intimate group of those playing jokes nor begin exulting.’ (Jeremiah 15:17) He was divinely assigned to deliver a message of impending punishment, so it was not the appointed time for him to be making merry. (Jeremiah 15:18) Why is my pain chronic and my wound incurable? It refuses to be healed. Will you become to me like a deceptive water supply That cannot be relied on?

*** w98 3/1 p. 28 Men “With Feelings Like Ours” *** At the same time, frustration led him to cry out to Jehovah: “You positively became to me like something deceitful, like waters that have proved untrustworthy,” as those of a brook that easily dry up. (Jeremiah 15:18) (Jeremiah 16:2) “You must not take a wife for yourself, and you must not have sons and daughters in this place.

*** jr chap. 8 pp. 92-93 Will You “Keep Living,” as Did Jeremiah? *** AN UNUSUAL COMMAND 3 Jeremiah was one who did “keep living” in his day. He survived Jerusalem’s destruction, though his personal situation was different from most. (Jer. 21:9; 40:1-4) God had told him not to marry or have offspring or share in some other common aspects of Jewish life at that time.—Read Jeremiah 16:1-4. 4 In Jeremiah’s day and culture, it was normal to marry and to have children. Most Jewish men did, thus keeping the ancestral land in the tribe and family. (Deut. 7:14) Why not Jeremiah? Because of what lay ahead, God told him not to share in normal occasions for sorrow or rejoicing. He was not to comfort mourners or to eat with them after a funeral; nor was he to take part in the levity of Jewish weddings. Such feasting and rejoicing would soon end for all. (Jer. 7:33; 16:5-9) Jeremiah’s course gave credence to his message and underscored how grave the coming judgment would be. Eventually that calamity arrived. Can you imagine the feelings of those who

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were reduced to cannibalism or those who saw loved ones become mere carrion? (Read Jeremiah 14:16; Lam. 2:20.) Thus, unmarried Jeremiah was not to be pitied. Though the 18-month siege and its carnage would wipe out families, Jeremiah would be spared the loss of a mate or children. (Jeremiah 16:7) And no one will provide food for those in mourning, To comfort them over their dead; Nor will anyone give them the cup of consolation To drink over the loss of their father or mother.

*** it-2 p. 1154 Vessels *** When destruction was in store for Jerusalem, the inhabitants were told that people would not “give them the cup of consolation to drink on account of one’s father and on account of one’s mother.” This was possibly an allusion to a cup of wine given to a person mourning over his deceased parents.—Jer 16:5-7; compare Pr 31:6. (Jeremiah 16:16) ‘Here I am sending for many fishermen,’ declares Jehovah, ‘And they will fish for them. After that I will send for many hunters, And they will hunt them down on every mountain and every hill And out of the clefts of the crags.

*** it-1 p. 1162 Hunting and Fishing *** Jeremiah 16:16, where the reference is to Jehovah’s ‘sending for many fishers and hunters,’ may be understood either in a favorable or an unfavorable sense. If this text is directly related to verse 15, which speaks about the restoration of the Israelites to their land, then the allusion is to the searching out of the repentant Jewish remnant. Otherwise, the fishers and hunters are enemy forces sent out to find the unfaithful Israelites, thus allowing none of them to escape Jehovah’s judgment.—Compare Eze 9:2-7.

*** w07 3/15 p. 9 par. 5 Highlights From the Book of Jeremiah *** 16:16—What is implied by Jehovah’s “sending for many fishers” and “for many hunters”? This may refer to the sending forth of enemy forces to look for unfaithful Jews upon whom Jehovah would execute his judgment. In view of what Jeremiah 16:15 states, however, the verse could also allude to the searching out of the repentant Israelites.

*** si p. 126 par. 15 Bible Book Number 24—Jeremiah *** Then Jehovah also promises to send ‘fishers to fish them and hunters to hunt them,’ and by his accomplishing all of this, “they will have to know that [his] name is Jehovah.” (16:16, 21)

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Chapters 17-21

(Jeremiah 17:1) “The sin of Judah is written down with an iron stylus. With a diamond point it is engraved on the tablet of their heart And on the horns of their altars,

*** it-1 p. 1143 Horn *** Jehovah said that the sins of Judah were engraved “on the horns of their altars” (Jer 17:1), making the altars unclean and their sacrifices unacceptable;

*** it-2 p. 1041 Stylus *** Centuries later, Jehovah spoke of Judah’s sins as being written down with an iron stylus, that is, indelibly recorded.—Jer 17:1. (Jeremiah 17:2) While their sons remember their altars and their sacred poles Beside a luxuriant tree, on the high hills,

*** it-1 p. 625 Diamond *** Jehovah referred to the use of diamonds for scratching or engraving hard materials when he said: “The sin of Judah is written down with an iron stylus. With a diamond point it is engraved on the tablet of their heart, and on the horns of their altars.” (Jer 17:1, 2) (Jeremiah 17:5) This is what Jehovah says: “Cursed is the man who puts his trust in mere humans, Who relies on human power, And whose heart turns away from Jehovah.

*** it-1 p. 168 Arm *** The arm of flesh, representing human power, is described in the Bible as unreliable and failing the one trusting in it. Jehovah warns his people of the fallacy and disaster of trusting in the human arm. (2Ch 32:8; Jer 17:5)

*** w07 3/15 p. 10 par. 5 Highlights From the Book of Jeremiah *** 17:5-8. Humans and institutions are worthy of our trust only to the extent that they act in harmony with God’s will and divine principles.

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*** w98 8/15 p. 6 Confidence Can Be Restored! *** And at Jeremiah 17:5-7, we read: “Cursed is the able-bodied man who puts his trust in earthling man and actually makes flesh his arm, and whose heart turns away from Jehovah himself.” On the other hand, “blessed is the able-bodied man who puts his trust in Jehovah, and whose confidence Jehovah has become.” Granted, putting confidence in humans is not always wrong. Those texts are simply making the point that confidence in God is never misplaced, but putting confidence in imperfect humans can at times lead to disaster. For example, people who trust humans to achieve what only God can do— provide salvation and bring full peace with security—are headed for disappointment.—Psalm 46:9; 1 Thessalonians 5:3. (Jeremiah 17:6) He will become like a solitary tree in the desert. He will not see when good comes, But he will reside in parched places in the wilderness, In a salt land where no one can live.

*** it-2 p. 139 Juniper *** 2. [Heb., ʽaroh·ʽerʹ or ʽar·ʽarʹ]. The Arabic word ʽarʽar aids in identifying this tree as probably the Juniperus phoenicia, a shrublike tree to be found in the Sinai region and also in the area of the Desert of Edom. The root word in the Hebrew from which the tree’s name is drawn has the idea of “nakedness” or being “stripped” (compare Ps 102:17), and this dwarf juniper is correspondingly described as of rather gloomy appearance, growing in rocky parts of the desert and on crags. It is fittingly used in the book of Jeremiah when comparing the man whose heart turns away from Jehovah with “a solitary tree [ʽar·ʽarʹ] in the desert plain,” and also in warning the Moabites to take flight and become “like a juniper tree [ka·ʽaroh·ʽerʹ] in the wilderness.”—Jer 17:5, 6; 48:1, 6 (see, however, ftn). (Jeremiah 17:7) Blessed is the man who puts his trust in Jehovah, Whose confidence is in Jehovah.

*** w07 3/15 p. 10 par. 5 Highlights From the Book of Jeremiah *** When it comes to such matters as salvation and genuine peace and security, we are wise to put our trust in Jehovah alone.—Psalm 146:3.

*** w07 3/15 p. 10 par. 5 Highlights From the Book of Jeremiah *** 17:5- (Jeremiah 17:8) He will become like a tree planted by the waters, That sends out its roots to the stream. He will not notice when heat comes, But his leaves will always flourish. And in the year of drought he will not be anxious, Nor will he quit producing fruit.

*** w11 3/15 p. 14 pars. 8-9 Trust in Jehovah as the End Draws Near *** 8 Yet, Jeremiah did not give up. He continued to trust in Jehovah. As a result, this faithful prophet experienced the fulfillment of Jehovah’s own words recorded at Jeremiah 17:7, 8: “Blessed is the able-bodied man who puts his trust in Jehovah, and whose confidence Jehovah has become. And he will certainly become like a tree planted by the waters, that sends out its roots right by the watercourse; and he will not see when heat comes, but his foliage will actually prove to

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be luxuriant. And in the year of drought he will not become anxious, nor will he leave off from producing fruit.” 9 Like a luxuriant fruit tree “planted by the waters” or in an irrigated orchard, Jeremiah never ‘left off from producing fruit.’ He refused to be influenced by the wicked ridiculers around him. Rather, he stuck to the Source of life-sustaining “water” and took to heart everything Jehovah told him. (Read Psalm 1:1-3; Jer. 20:9) What a fine example Jeremiah is for us, especially those of us who serve God in difficult territories! If that is your situation, continue to rely heavily on Jehovah, who will grant you endurance as you “make public declaration to his name.”—Heb. 13:15.

*** w11 4/15 p. 28 Do You Remember? *** • How was Jeremiah like a tree “planted by the waters, that sends out its roots”? (Jer. 17:7, 8) He never left off producing fruit; nor did he let himself be influenced by ridiculers. Rather, he stuck to the Source of life-sustaining water, taking to heart what God told him.—3/15, page 14.

*** w09 3/1 pp. 16-17 A Tree “the Foliage of Which Does Not Wither” *** Similarly, at Jeremiah 17:7, 8, we read: “Blessed is the able-bodied man who puts his trust in Jehovah, and whose confidence Jehovah has become. And he will certainly become like a tree planted by the waters, that sends out its roots right by the watercourse; and he will not see when heat comes, but his foliage will actually prove to be luxuriant. And in the year of drought he will not become anxious, nor will he leave off from producing fruit.” In both passages, trees are used as an illustration to show what becomes of a person who does what is right, delights in God’s laws, and trusts in him fully. This leads us to ask, In what ways is such a person like a luxuriant tree, spiritually speaking? Let us examine these verses more closely. “Planted by Streams of Water” The trees spoken of are described as planted “by streams of water” or “by the waters,” not by just one river or stream. A similar word picture is found at Isaiah 44:3, 4, where Jehovah God spoke of the way he would care for repentant Jews who returned from captivity in Babylon. Through the prophet Isaiah, Jehovah said: “I shall pour out water upon the thirsty one, and trickling streams upon the dry place. . . . And they will certainly spring up as among the green grass, like poplars by the water ditches.” Here “streams” and “water ditches” are said to make the blessed ones grow like leafy poplars. Even today in agricultural areas, you can see water ditches and streams flowing from a large source of water, such as a deep well, a river, a lake, or a dam. Generally, they are part of an irrigation system for fields or plantations. At times the channels of water are directed to an orchard of fruit trees. In some cases, the streams irrigate fields on one side and a row of leafy trees on the other, perhaps marking the border of the property. How do trees planted by such streams fare? Psalm 1:3 speaks of a tree “that gives its own fruit in its season.” In the Bible lands, there are fig, pomegranate, and apple trees, as well as date palms and olive trees. Though the fig tree can reach a height of 30 feet [9 m] with widespread branches, most other fruit trees do not grow very tall. Yet, they can be luxuriant and healthy and give an abundance of fruit at the proper time. In ancient times, large poplar trees grew along the banks of rivers and streams in Syria and Palestine. References to poplars in the Bible are usually associated with watercourses or ‘torrent

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valleys.’ (Leviticus 23:40) Willows, which are of the same family as poplars, could also be found growing where water was abundant. (Ezekiel 17:5) These large, luxuriant trees well represent the idea that both the psalmist and Jeremiah wanted to impart: Those who seek to follow God’s law and trust in him fully will stay spiritually healthy, ‘and all that they do will succeed.’ Is that not what we want—success in life? (Jeremiah 17:9) The heart is more treacherous than anything else and is desperate. Who can know it?

*** it-1 p. 1058 Heart *** God told the rebellious nation of Judah: “The heart is more treacherous than anything else and is desperate.” (Jer 17:9) This constitutes a serious warning that those seeking to please God must give attention not merely to what other humans see but to the kind of person they really are, the inner man. A person may have been a Christian for many years, have a fine knowledge of the Bible, and feel confident that he can safely handle any situation that may arise. Yet, although he knows full well that an act is wrong and specifically condemned by God’s law, the thoughts and desires that he has secretly cherished may entice him into sinful action. For these reasons a Christian, though he knows the truth and may consider himself mature, must remember the treachery that his heart can display and must therefore exercise great care not to place himself in the way of temptation.—Mt 6:13; 1Co 10:8-12.

*** jr chap. 4 pp. 43-45 pars. 2-5 Guard Against a Treacherous Heart *** We read in the Bible: “The heart is more treacherous than anything else and is desperate. Who can know it?” (Jer. 17:9) So our heart can deceive us, leading us to believe that no real spiritual problem exists, while others may see warning signs and be concerned. Why might we be deceived? Well, our sinful inclinations may work against us, as Satan and this system of things mask our real situation. As for examining our heart, we can learn from Jeremiah and the people of Judah in his day. 3 The majority of the Judeans had shown that their hearts were spiritually defective. They left the only true God for Canaanite gods, feeling no qualms of conscience. Jehovah challenged those worshippers: “Where are your gods that you have made for yourself? Let them rise up if they can save you in the time of your calamity. For as the number of your cities your gods have become.” (Jer. 2:28) In our case, we certainly do not think of ourselves as worshippers of idol gods. However, under the heading “god,” one dictionary says: “A person or thing of supreme value.” Many people in the world place first in life their career, health, family, and even pets. Others consider sports, celebrities, technology, travel, or their traditions to be of supreme value. Many pursue such things at the cost of their relationship with the Creator. Could true Christians be affected, even as were people of Judah in Jeremiah’s day? TREACHEROUS HEARTS CAN DECEIVE 4 You will likely find interesting the context of Jeremiah’s statement describing the heart as desperate. He realized that people were saying: “Where is the word of Jehovah? Let it come in, please.” (Jer. 17:15) But were they sincere? Well, that chapter of Jeremiah opens this way: “The sin of Judah is written down with an iron stylus. With a diamond point it is engraved on the tablet of their heart.” A key problem was that those Judeans were ‘putting their trust in earthling man, making flesh their arm, and turning their heart away from Jehovah.’ That was in contrast to the minority, who trusted in God, looking to him for guidance and blessings.—Jer. 17:1, 5, 7.

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5 The hearts of the majority were revealed in their reaction to what God said. (Read Jeremiah 17:21, 22.) For example, the Sabbath was to be a rest from regular labor and an opportunity to share in spiritual activities. Jeremiah’s countrymen were not to conduct business or run errands on the Sabbath. But their response revealed the condition of their heart. “They did not listen or incline their ear, and they proceeded to harden their neck in order not to hear and in order to receive no discipline.” Although they knew God’s law, they had their own view—they had things to do on the Sabbath.—Jer. 17:23; Isa. 58:13.

*** w04 2/15 pp. 10-11 par. 5 Maintain Chastity by Safeguarding Your Heart *** 5 However, the Bible also says that “the heart is more treacherous than anything else and is desperate.” (Jeremiah 17:9) How can the heart be treacherous—a danger to us? Well, an automobile, for example, is a valuable tool, even a lifesaver in an emergency. But if the driver does not control the car, constantly guiding the steering wheel, that same car may easily become a deadly weapon. Similarly, unless you safeguard your heart, you will be at the mercy of your every inner desire and impulse, and your life course will veer into disaster.

*** w01 8/1 pp. 9-10 par. 11 Can You “Distinguish Both Right and Wrong”? *** Many people today subscribe to the notion of “just listen to your heart,” or “do what you feel is right.” Is such an approach sound? Not according to the Bible, which plainly says: “The heart is more treacherous than anything else and is desperate. Who can know it?” (Jeremiah 17:9) Would you rely on a treacherous and desperate person to guide you in your decision making? Hardly. If anything, you would probably do just the opposite of what such a person tells you. That is why the Bible reminds us: “He that is trusting in his own heart is stupid, but he that is walking in wisdom is the one that will escape.”—Proverbs 3:5-7; 28:26.

*** w01 10/15 p. 25 par. 13 Safeguard Your Heart *** 13 “The heart is more treacherous than anything else and is desperate,” warned Jeremiah. (Jeremiah 17:9) This treachery of the heart may manifest itself when we make excuses for our errors, minimize shortcomings, rationalize away serious personality flaws, or exaggerate accomplishments. A desperate heart is also capable of taking on a two-sided posture—smooth lips saying one thing, actions saying another. (Psalm 12:2; Proverbs 23:7) How vital that we be honest as we examine what comes out of the heart!

*** w00 3/1 p. 30 Searching for Jehovah With a Prepared Heart *** Honesty and Godly Fear The prophet Jeremiah wrote that “the heart is more treacherous than anything else and is desperate. Who can know it?” (Jeremiah 17:9) This treachery manifests itself in various ways, such as when we make excuses for ourselves when we do wrong. It also appears when we rationalize away serious personality flaws. Honesty, however, will help us to gain the victory over a treacherous heart by assisting us to face the truth about ourselves so that we can improve.

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*** w90 12/1 pp. 16-17 par. 6 How Can We Respond Unselfishly to God’s Love? *** The human heart is treacherous, devious, deceitful, even as we are reminded at Jeremiah 17:9. The Christian heart likes good, beautiful, pure things. But at times sinful tendencies incline it to desire also what is bad. Like the hearts of the Israelites who worshiped Jehovah and yet kept their idolatrous “high places,” so our own heart may be selfish and tricky. (1 Kings 22:43; Deuteronomy 12:2) Our imperfect heart may try to find excuses to put us in the way of temptation. It may try to minimize the seriousness of the wrongdoing with which we are tempted. Or our heart may try to convince us that any punishment will merely be temporary. (Jeremiah 17:10) I, Jehovah, am searching the heart, Examining the innermost thoughts, To give to each one according to his ways, According to the fruitage of his works.

*** w13 3/15 p. 9 par. 6 Do You Have “a Heart to Know” Jehovah? *** I, Jehovah, am searching the heart, . . . to give to each one according to his ways, according to the fruitage of his dealings.” (Jer. 17:9, 10) “Searching the heart” involves no medical exam of the literal heart, which in 70 or 80 years might beat some three billion times. Rather, Jehovah was speaking of the figurative heart. That “heart” refers to a person’s entire inner self, encompassing his desires, thoughts, disposition, attitudes, and goals. You have such a heart. God can examine it, and to a degree, you can do so too. (Jeremiah 17:11) Like a partridge that gathers what it has not laid, So is the one who acquires riches dishonestly. They will leave him in midlife, And in the end he will prove senseless.”

*** it-2 p. 580 Partridge *** The text at Jeremiah 17:11, likening the man unjustly amassing wealth to “the partridge that has gathered together [or, possibly, hatched] what it has not laid,” has been the subject of much discussion. Whereas certain ancient writers described the partridge as taking eggs from other hens’ nests and incubating them, present-day naturalists state that none of the birds classified as partridges have such a practice. However, Lexicon in Veteris Testamenti Libros refers to Jewish zoologist Israel Aharoni (1882-1946), a writer of works on Palestinian animal life, as having found “2 layings of 11 eggs each of 2 different females [partridges] in the same nest.” (By L. Koehler and W. Baumgartner, Leiden, 1958, p. 851) Thus, the Encyclopaedia Judaica (1973, Vol. 13, col. 156) states: “Sometimes two females lay eggs in the same nest, in which case one gains the upper hand and drives the other away; however her small body is unable to keep such a large number of eggs warm, so that eventually the embryos die. It was to this that the proverb [in Jeremiah 17:11] referred when speaking of one who robs another of his possessions without ultimately deriving any benefit.” Jeremiah 17:11 in the King James Version reads: “As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.” In support of this alternative interpretation, John Sawyer reasons that “the point is the proverbial vulnerability of the partridge’s nest, exposed as it is to marauding predators of many kinds, compared to the vulnerability of the fool who puts his trust in base gain.” He goes on to say that the effectiveness of the proverb in Jeremiah 17:11 “does not depend on the treachery of the brooding partridge, but on its vulnerability, compared to the false sense of security of the fool who thinks he can get away with his criminal acquisitiveness . . . unaware of the dangers hanging over him and defenceless when disaster strikes.”—Vetus Testamentum, Leiden, 1978, pp. 324, 328, 329.

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(Jeremiah 17:19) This is what Jehovah told me: “Go and stand in the gate of the sons of the people by which the kings of Judah go in and out, and in all the gates of Jerusalem.

*** it-1 p. 893 Gate, Gateway *** Because the judges, the prominent men of the city, the merchants, the businessmen, and a goodly number of people were usually at the gate, prophets often went there to make proclamations. Their messages delivered there would spread much faster. (1Ki 22:10; Jer 17:19) (Jeremiah 18:3) So I went down to the house of the potter, and he was working on the potter’s wheels.

*** it-1 p. 318 Birth *** From early times midwives assisted in childbirth. Birthstools of some sort were used as an assistance to the mother and as an aid to the midwife in making the delivery. Such may have been two stones or bricks upon which the mother crouched or squatted during parturition. (Ex 1:16) The Hebrew word translated “stool for childbirth” in Exodus (ʼov·naʹyim) is related to the Hebrew word for “stone” and occurs only one other time in the Bible (Jer 18:3), where it is rendered “potter’s wheels.” The International Standard Bible Encyclopedia states: “The word is used in both places in the dual form, which points, no doubt, to the fact that the potter’s wheel was composed of two discs, and suggests that the birth stool was similarly double.” (Vol. 1, 1979, p. 516) Ancient hieroglyphics confirm that such childbirth stools were used in Egypt. (Jeremiah 18:4) But the vessel that the potter was making with the clay was spoiled in his hand. So the potter reworked it into another vessel, just as he saw fit.

*** it-2 p. 776 Repentance *** A potter may begin to make one type of vessel and then change to another style if the vessel is “spoiled by the potter’s hand.” (Jer 18:3, 4) By this example Jehovah illustrates, not that he is like a human potter in ‘spoiling by his hand,’ but rather, that he has divine authority over mankind, authority to adjust his dealings with them according to the way they respond or fail to respond to his righteousness and mercy. (Compare Isa 45:9; Ro 9:19-21.) He can thus “feel regret over the calamity that [he] had thought to execute” upon a nation, or “feel regret over the good that [he] said to [himself] to do for its good,” all depending upon the reaction of the nation to his prior dealings with it. (Jer 18:5-10) Thus, it is not that the Great Potter, Jehovah, errs, but rather, that the human “clay” undergoes a “metamorphosis” (change of form or composition) as to its heart condition, producing regret, or a change of feeling, on Jehovah’s part.

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that people in Israel were just like lumps of lifeless clay in Jehovah’s hands for him to mold arbitrarily into one kind of vessel or another? Jehovah never uses his almighty power to make people do things against their will; nor is he responsible for defective products, as might be the case with a human potter. (Deuteronomy 32:4) Defects develop when those whom Jehovah tries to mold in a positive way resist his direction. That is one huge difference between you and a lifeless lump of clay. You have free will. Exercising it, you can choose to respond to Jehovah’s molding influence or deliberately reject it. (Jeremiah 18:6) “‘Can I not do to you just as this potter did, O house of Israel?’ declares Jehovah. ‘Look! As the clay in the hand of the potter, so are you in my hand, O house of Israel.

*** w99 4/1 p. 22 Who Molds Your Thinking? *** Respond to Jehovah’s Molding The need for a willing, obedient response on your part if you are to benefit from Jehovah’s molding influence was powerfully illustrated when Jehovah told the prophet Jeremiah to visit the workshop of a potter. Jeremiah saw the potter change his mind about what to do with one vessel when the product he was trying to make “was spoiled by the potter’s hand.” Jehovah then said: “Am I not able to do just like this potter to you people, O house of Israel? . . . Look! As the clay in the hand of the potter, so you are in my hand, O house of Israel.” (Jeremiah 18:1-6) Did that mean that people in Israel were just like lumps of lifeless clay in Jehovah’s hands for him to mold arbitrarily into one kind of vessel or another? Jehovah never uses his almighty power to make people do things against their will; nor is he responsible for defective products, as might be the case with a human potter. (Deuteronomy 32:4) Defects develop when those whom Jehovah tries to mold in a positive way resist his direction. That is one huge difference between you and a lifeless lump of clay. You have free will. Exercising it, you can choose to respond to Jehovah’s molding influence or deliberately reject it. (Jeremiah 18:8) and that nation abandons its wickedness that I spoke against, I will also change my mind concerning the calamity that I intended to bring against it.

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authority to adjust his dealings with them according to the way they respond or fail to respond to his righteousness and mercy. (Compare Isa 45:9; Ro 9:19-21.) He can thus “feel regret over the calamity that [he] had thought to execute” upon a nation, or “feel regret over the good that [he] said to [himself] to do for its good,” all depending upon the reaction of the nation to his prior dealings with it. (Jer 18:5-10) Thus, it is not that the Great Potter, Jehovah, errs, but rather, that the human “clay” undergoes a “metamorphosis” (change of form or composition) as to its heart condition, producing regret, or a change of feeling, on Jehovah’s part.

*** jr chap. 12 p. 151 “Was Not That a Case of Knowing Me?” *** HOW DOES JEHOVAH “FEEL REGRET”? The greatness of God’s forgiveness comes into focus in his treatment of those who practiced sin but who later have a change of heart. When he observes that they turn their lives around and obey him, he comes to “feel regret.” (Jer. 18:8; 26:3) In what way? God is perfect and never errs in judgment, so it is not that he feels regret in the way that a human does when he has completely misjudged a matter. Rather, Jehovah feels regret by adjusting his dealings, responding to the change of heart he observes. This is not just a cold rescinding of a sentence. Jehovah’s feelings change toward repentant sinners. According to some scholars, the origin of the Hebrew verb translated “feel regret” in the verses cited above is thought to reflect the idea of “breathing deeply,” maybe with a sigh. This may indicate that when Jehovah sees genuine remorse in a human heart, figuratively he breathes deeply, as with a sigh of relief. God can show the repentant person the loving attention enjoyed by those having His approval. That sinner may still face certain consequences, yet God is pleased with his change of heart. He softens “the calamity,” or divine discipline, that otherwise might be due. (Jer. 26:13) What human judge is inclined to recognize true repentance in this way? Jehovah takes delight in doing so.—Jer. 9:24. (Jeremiah 18:10) and it does what is bad in my eyes and does not obey my voice, I will change my mind concerning the good that I intended to do for it.’

*** it-1 p. 1051 Head *** to wag, or shake, the head was symbolic of derision, contempt, or astonishment.—Ps 22:7; Jer 18:15, 16; Mt 27:39, 40; Mr 15:29, 30.

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(Jeremiah 18:18) And they said: “Come, let us devise a plot against Jeremiah, for the law will not perish from our priests or counsel from the wise men or the word from the prophets. Come and let us speak against him and pay no attention to what he says.”

*** w88 4/1 p. 26 par. 19 God’s Judgments Must Be Declared *** While efforts are made by clergy and politicians to stifle the preaching of God’s judgments, his faithful witnesses press on, determined to complete the warning work.—Jeremiah 18:18. (Jeremiah 19:2) and go out to the Valley of the Son of Hinʹnom, at the entrance of the Gate of the Potsherds. And there proclaim the words that I speak to you.

*** it-1 pp. 894-896 Gate, Gateway *** Gate of the Ash-heaps. This gate is also known as the Gate of the Potsherds and is usually called the Dung Gate. (Ne 2:13; 12:31) Nehemiah’s description seems to place it 1,000 cubits (445 m; 1,458 ft) E of the Valley Gate. (Ne 3:13, 14) It was at the SE corner of the city wall and led to the Valley of Hinnom near the point where it joined the Tyropoeon Valley. (Jer 19:2) It was from this gate that Topheth in the Valley of Hinnom was reached by those idolatrously burning their children in the fire to Baal. (Jer 19:1-6) It was also the gate through which Jeremiah led some of the older men and priests of Israel and proclaimed calamity to Jerusalem, breaking an earthenware flask to illustrate God’s breaking of the people for their serving of other gods.—Jer 19:1-3, 10, 11. The name “Gate of the Potsherds” may have been given because fragments of pottery were thrown near there as refuse, or because fragments of pottery were ground there, the dust from which was used to make cement for plastering cisterns (as has been done in more recent times near a pool at the SW corner of the city). Also, there may have been a potter’s industry near this gate, for there was clay nearby in the Valley of Hinnom as well as a water supply at the mouth of the Tyropoeon Valley and at the spring called En-rogel. (Compare Jer 18:2; 19:1, 2.) “The potter’s field” (Mt 27:7, 8) has, since the fourth century C.E., been traditionally considered to be located on the S side of the Valley of Hinnom.

*** it-1 p. 1120 Hinnom, Valley of *** He was commanded to take some of the older men of the people and the priests out the Gate of the Potsherds (Gate of the Ash-heaps), located at the SE corner of Jerusalem, to the Valley of Hinnom in the area of Topheth. (Jeremiah 19:4) It is because they abandoned me and made this place unrecognizable. In it they are sacrificing to other gods, whom they and their forefathers and the kings of Judah had not known, and they have filled this place with the blood of the innocent ones.

*** w86 10/1 p. 25 Child Sacrifice—Why So Detestable? *** IN THE days of the Judean kings Ahaz and Manasseh, the nation of Israel fell into the snare of the degraded worship of neighbor nations. This included sacrificing their children to Molech. (2 Chronicles 28:3; 33:6, 9) Even though King Josiah later abolished many of “the detestable” practices, “Jehovah did not turn back from the great burning of his anger, with which his anger burned against Judah over all the offensive things with which Manasseh had made them offend.” (2 Kings 23:10, 26) Why? What made the transgression so “offensive” that it could not be forgiven?

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“Child-sacrifice was a prominent feature of the worship of the Phenician Malik-Baal-Kronos,” says the Funk and Wagnalls Jewish Encyclopedia. The Phoenicians originally occupied the northern coastal regions of Canaan. Being a seafaring people, they established colonies throughout the Mediterranean, and wherever they went they took with them their detestable ritual of child sacrifice. A recent archaeological find at the ancient Phoenician city of Carthage (now a suburb of Tunis in Tunisia, North Africa) has shed some light on the depth of depravity of this practice. The site was first discovered in 1921. But starting in the 1970’s, intensive excavation was done because of the expansion of the modern city toward the area. The dig turned out to be a huge burial ground for the remains of sacrificed children. The journal Biblical Archaeology Review reports: “Here, from the eighth century B.C. until the second century B.C., mothers and fathers of Carthage buried the bones of their children sacrificed to the god Ba’al Hammon and to the goddess Tanit. By the fourth century B.C. the Tophet [from Biblical Topheth] may have been as large as 64,800 square feet (6,000 square meters), with nine levels of burials.” Similar sites have been discovered in Sicily, in Sardinia, and elsewhere in Tunisia. At one time, all had been Phoenician colonies. In the Carthaginian burial ground, the researchers found numerous stone markers inscribed with figures of the goddess Tanit, who has been identified with the Canaanite goddess Ashtoreth, or Astarte, the wife of Baal. Underneath the markers are found earthen urns, some brightly decorated, that contain the charred bones of the sacrificial victims. As an indication of the extent of the practice, the report says: “Using the density of urns in our excavated area as a standard, we estimate that as many as 20,000 urns may have been deposited there between 400 and 200 B.C.” This enormous number is made all the more shocking when one bears in mind that in its heyday the population of Carthage, according to the article, was only about 250,000. Inscriptions on the stone markers show that children were sacrificed to fulfill vows their parents made to Baal or Tanit in exchange for favors. Ranks and titles on the markers indicate that the practice was particularly popular with the upper class, evidently to invoke the blessing of the gods on their efforts to achieve and maintain their wealth and influence. Some of the urns were found to contain the remains of two or three children, possibly of the same family, judging from the age differences. If the practice of the Phoenicians is shocking, then remember that “Manasseh kept seducing Judah and the inhabitants of Jerusalem to do worse than the nations that Jehovah had annihilated from before the sons of Israel.” (2 Chronicles 33:9) It was no exaggeration when Jehovah said: “They have filled this place with the blood of the innocent ones.” (Jeremiah 19:4) (Jeremiah 19:6) “‘“Therefore look! the days are coming,” declares Jehovah, “when this place will no longer be called Toʹpheth or the Valley of the Son of Hinʹnom but the Valley of the Slaughter.

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earthenware flask before their eyes, he continued with Jehovah’s judgment: “In the same way I shall break this people and this city . . . and in Topheth they will bury until there is no more place to bury.” (Jer 19:1, 2, 6, 10, 11) In other words, the slaughter, not of sacrificial victims to Molech, but of the wicked by God’s judgment, would be so great that some bodies would lie unburied in the valley. This would pollute it to an even greater degree than Josiah had done. Jeremiah’s prophetic words do not necessarily mean that such sacrifices to Molech were still going on in Jeremiah’s time, but that Jehovah would punish the nation for their practices, past as well as present, and for the innocent blood shed by them, particularly the human sacrifices during Manasseh’s reign. (Jeremiah 19:9) And I will make them eat the flesh of their sons and daughters, and they will each eat the flesh of his fellow man, because of the siege and their desperation when they are hemmed in by their enemies and those seeking to take their life.”’

*** jr chap. 13 p. 155 par. 2 “Jehovah Has Done What He Had in Mind” *** Moses warned—and Jeremiah later repeated—that those ignoring and opposing Jehovah would even “eat the flesh of their sons and the flesh of their daughters.” (Deut. 30:19, 20; Jer. 19:9; Lev. 26:29) ‘Could such an awful thing actually happen?’ some may have wondered. Well, during the Babylonian siege, when food was not to be found, that did occur. “The very hands of compassionate women have boiled their own children,” Jeremiah reported. “They have become as bread of consolation to one during the breakdown of the daughter of my people.” (Lam. 4:10) What a tragedy! (Jeremiah 19:11) and say to them, ‘This is what Jehovah of armies says: “This is how I will break this people and this city, like someone who breaks a potter’s vessel so that it can never be repaired; and they will bury the dead in Toʹpheth until there is no more room to bury them.”’

*** it-1 p. 1055 Healing *** Jeremiah, however, shattered the potter’s flask so completely that it was beyond repair, that is, beyond healing, and thus furnished a fine illustration. “In the same way,” Jehovah declared, “I shall break this people and this city as someone breaks the vessel of the potter so that it is no more able to be repaired [a form of ra·phaʼʹ; literally, healed].”—Jer 19:11; compare 2Ch 36:15-17.

*** it-1 p. 1120 Hinnom, Valley of *** Jeremiah, who prophesied in the days of Kings Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, expressed Jehovah’s judgment for the sins of the nation, one of the foremost being the abominable sacrifice of their children to Molech. He was commanded to take some of the older men of the people and the priests out the Gate of the Potsherds (Gate of the Ash-heaps), located at the SE corner of Jerusalem, to the Valley of Hinnom in the area of Topheth. There he declared Jehovah’s pronouncement: “Look! there are days coming . . . when this place will be called no more Topheth and the valley of the son of Hinnom, but the valley of the killing.” Then, smashing an earthenware flask before their eyes, he continued with Jehovah’s judgment: “In the same way I shall break this people and this city . . . and in Topheth they will bury until there is no more place to bury.” (Jer 19:1, 2, 6, 10, 11) In other words, the slaughter, not of sacrificial victims to Molech, but of the wicked by God’s judgment, would be so great that some bodies would lie unburied in the valley. This would pollute it to an even greater degree than Josiah had done.

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Jeremiah’s prophetic words do not necessarily mean that such sacrifices to Molech were still going on in Jeremiah’s time, but that Jehovah would punish the nation for their practices, past as well as present, and for the innocent blood shed by them, particularly the human sacrifices during Manasseh’s reign. (Jeremiah 19:15) “This is what Jehovah of armies, the God of Israel, says, ‘Here I am bringing on this city and on all its towns all the calamity that I have spoken against it, because they stubbornly refused to obey my words.’”

*** jr chap. 13 p. 159 par. 12 “Jehovah Has Done What He Had in Mind” *** Time and again, Jeremiah warned that the city would be overthrown unless the Jews repented of their idolatry, injustice, and violence. (Jer. 4:1; 16:18; 19:3-5, 15) Many of Jeremiah’s contemporaries thought that Jehovah would never do such a thing. God’s temple stood in Jerusalem. How could he allow that holy place to be destroyed? It would never happen, they thought. Yet, you know that Jehovah does not lie. He did what he had in mind.—Jer. 52:12-14. (Jeremiah 20:2) Then Pashʹhur struck Jeremiah the prophet and put him in the stocks that were at the Upper Gate of Benjamin, which was in the house of Jehovah.

*** it-1 p. 897 Gate, Gateway *** “Upper Gate of Benjamin, which was in the house of Jehovah.” Probably a gate leading to the inner court, on the N side of the temple.—Jer 20:2; compare Eze 8:3; 9:2.

*** nwt p. 1713 Glossary of Bible Terms *** Stocks. An instrument of confinement for punishment. Some devices confined only the feet, while others kept the body in a distorted position, perhaps confining feet, hands, and neck.—Jer 20:2; Ac 16:24.

*** jr chap. 5 p. 57 par. 5 What Friends Will You Choose? *** A priest named Pashhur “struck” Jeremiah, perhaps having him beaten with 39 strokes. (Jer. 20:2; Deut. 25:3)

*** jr chap. 7 p. 84 par. 7 “I Will Saturate the Tired Soul” *** Upon hearing a divine prophecy, “Pashhur struck Jeremiah the prophet and put him into the stocks.” (Jer. 20:1, 2) Those words probably meant far more than a slap on the face. Some conclude that Pashhur had Jeremiah beaten or flogged with up to 40 stripes. (Deut. 25:3) While Jeremiah was suffering physically, people may have been jeering him and screaming abuse, even spitting on him. It did not end there. Pashhur had Jeremiah put in “stocks” overnight. The Hebrew word used suggests that the body was twisted and bent. Yes, Jeremiah was cruelly forced to suffer a painful night, probably fastened in a wooden frame. (Jeremiah 20:7) You have fooled me, O Jehovah, and I was fooled. You used your strength against me, and you prevailed. I have become a laughingstock all day long; Everyone ridicules me.

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*** jr chap. 3 pp. 36-37 “You Must Say to Them This Word” *** “YOU HAVE FOOLED ME, O JEHOVAH” 7 During one period when Jeremiah faced mockery and insults day after day, he expressed his feelings to God. In what sense, do you think, can you say that Jehovah “fooled” his faithful prophet, as mentioned at Jeremiah 20:7, 8?—Read. 8 Jehovah had definitely not tricked or deceived Jeremiah by using some crafty, underhanded scheme against him. Rather, God “fooled” his prophet in a positive, beneficial sense. Jeremiah felt that the opposition was too great, that by himself he could no longer fulfill his God-given assignment. But fulfill it he did, with the Almighty’s support and help. Hence, you might say that Jehovah overpowered him, proving far stronger than Jeremiah and his human inclinations. When this man of God thought that he had reached his limit and could not keep going, Jehovah exercised a persuasive force so that Jeremiah was fooled, as it were. God proved stronger than the prophet’s weaknesses. Even in the face of apathy, rejection, and violence, Jeremiah was able to continue to preach. 9 Jehovah proved to be like “a terrible mighty one” alongside Jeremiah, supporting him. (Jer. 20:11) And God can strengthen you too so that you keep your zeal for true worship and carry on despite major problems. You might think of it as it is expressed in another translation—Jehovah will be “a mighty soldier” standing at your side.—Contemporary English Version. 10 The apostle Paul underscored that point when encouraging Christians who faced opposition. He wrote: “Behave in a manner worthy of the good news about the Christ, in order that . . . I may hear . . . that you are standing firm in one spirit, with one soul striving side by side for the faith of the good news, and in no respect being frightened by your opponents.” (Phil. 1:27, 28) As did Jeremiah and Christians in the first century, you can and should lean on Almighty God as you carry out your ministry. If some people deride or attack you, remember that Jehovah is at your side and can fill you with power. He did so for Jeremiah and has done so for many of your brothers; hence, he can do so for you. Supplicate him for help, and trust that he will respond to your prayer. You too may find that you are “fooled” as God gives you strength to face obstacles successfully, with boldness instead of fear. Yes, you may do far more than you ever thought possible.—Read Acts 4:29-31.

*** w07 3/15 p. 9 par. 6 Highlights From the Book of Jeremiah *** 20:7—In what way did Jehovah ‘use his strength’ against Jeremiah and fool him? Because of facing indifference, rejection, and persecution when declaring Jehovah’s judgments, Jeremiah might have felt that he did not have the strength to continue. However, Jehovah used his strength against such inclinations, empowering Jeremiah to continue. Jehovah thus fooled Jeremiah by using him to accomplish what the prophet himself thought he could not do.

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We see one aspect of this from Jeremiah 4:10, where the prophet said: “Alas, O Sovereign Lord Jehovah! Truly you have absolutely deceived this people and Jerusalem, saying, ‘Peace itself will become yours,’ and the sword has reached clear to the soul.” Jehovah used Jeremiah to foretell the coming calamity for the renegade nation that was supposedly serving Him. (Jeremiah 1:10, 15-19; 4:5-8; 5:20-30) Yet, there were others claiming to be prophets. (Jeremiah 4:9) What did the people hear from such so-called prophets? God classified it this way: “The prophets themselves actually prophesy in falsehood . . . And my own people have loved it that way.”—Jeremiah 5:31; 20:6. While Jehovah did not send those false prophets, neither did he prevent them from circulating messages, such as: “Peace is what you people will come to have” and, “No calamity will come upon you people.” (Jeremiah 23:16, 17, 25-28, 32) The people had to choose—accept the hard but true prophecies delivered by Jeremiah or let themselves be misled by false, self-made prophets, such as Hananiah and Shemaiah. (Jeremiah 28:1-4, 11; 29:30-32) Because God did not stop these misleading prophets, it might be said of him: “You have absolutely deceived this people and Jerusalem, saying, ‘Peace itself will become yours.’” In a different sense, Jeremiah was fooled. “You have fooled me, O Jehovah, so that I was fooled. You used your strength against me, so that you prevailed. I became an object of laughter all day long; everyone is holding me in derision.”—Jeremiah 20:7. Pashhur, a prominent priest, assaulted Jeremiah publicly and then put him in the stocks. From a human standpoint, Jeremiah might have felt that he had reached his limit, that he just did not have the strength to keep going in the face of apathy, rejection, derision, and physical violence. But not so. Jehovah used His strength against (or in contrast to) Jeremiah’s human inclination. God fooled Jeremiah in that He used this imperfect man to accomplish what the prophet could not have done in his own strength. Fooled or surprised as Jeremiah might have been by this, it was to a good end: Those persecuting him were put to shame, and God’s message was delivered.—Jeremiah 20:11. Understood in context, then, Jeremiah 4:10 and 20:7 harmonize with Elihu’s conclusion: “God himself does not act wickedly, and the Almighty himself does not pervert judgment.”—Job 34:12. (Jeremiah 20:8) For whenever I speak, I must cry out and proclaim, “Violence and destruction!” For me the word of Jehovah has been the cause of insults and jeering all day long.

*** jr chap. 10 p. 118 par. 10 Are You Daily Asking, “Where Is Jehovah?” *** 10 On another occasion, after the priest Pashhur the son of Immer struck him, Jeremiah said that he would not speak in Jehovah’s name anymore. In what way did God respond to Jeremiah’s prayerful expression? (Read Jeremiah 20:8, 9.) The Bible does not tell us that God responded by speaking to Jeremiah from heaven. But God’s word became like a burning fire shut up in his bones, and he could not help but declare it. Indeed, by honestly expressing himself before God and allowing himself to be moved by what he knew of His will, Jeremiah was motivated to follow through on what God wanted him to do. (Jeremiah 20:9) So I said: “I am not going to make mention of him, And I will speak no more in his name.” But in my heart it became like a burning fire shut up in my bones, And I was tired of holding it in; I could no longer endure it.

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*** w10 2/15 p. 7 pars. 8-9 ‘Speak the Word of God With Boldness’ *** 8 Reflect also on what helped the prophet Jeremiah to acquire boldness. When Jehovah appointed him as a prophet to the nations, Jeremiah replied: “Here I actually do not know how to speak, for I am but a boy.” (Jer. 1:4-6) In time, though, Jeremiah became so persistent and forceful in his preaching activity that many viewed him as a calamity howler. (Jer. 38:4) For over 65 years, he boldly proclaimed Jehovah’s judgments. So well-known was he in Israel for his fearless and courageous preaching that some 600 years later when Jesus spoke with boldness, some believed that he was Jeremiah returned to life. (Matt. 16:13, 14) How did the initially reluctant prophet Jeremiah overcome his shyness? He states: “In my heart [the word of God] proved to be like a burning fire shut up in my bones; and I got tired of holding in.” (Jer. 20:9) Yes, Jehovah’s word exerted power on Jeremiah and impelled him to speak. 9 In his letter to the Hebrews, the apostle Paul wrote: “The word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul and spirit, and of joints and their marrow, and is able to discern thoughts and intentions of the heart.” (Heb. 4:12) The message, or word, of God can affect us the way it affected Jeremiah. Remember that although men were used to write the Bible, it is not a compilation of human wisdom, for it was inspired by God. At 2 Peter 1:21, we read: “Prophecy was at no time brought by man’s will, but men spoke from God as they were borne along by holy spirit.” When we take time to engage in meaningful personal study of the Bible, our minds become filled with the message inspired by holy spirit. (Read 1 Corinthians 2:10.) That message can prove to be “like a burning fire” inside us, so that we will be unable to keep it in.

*** w10 7/15 p. 9 par. 9 “What Sort of Persons Ought You to Be!” *** 9 The prophet Jeremiah serves as a fine example for us. He needed the spiritual sustenance he received from Jehovah and deeply appreciated it. That nourishment enabled him to preach with endurance to an unresponsive people. “The word of Jehovah . . . proved to be like a burning fire shut up in my bones,” he said. (Jer. 20:8, 9) It also helped him to endure the hard times that climaxed with the destruction of Jerusalem. Today, we have the complete written Word of God. When we study it diligently and make God’s thoughts our thoughts, we, like Jeremiah, will be able to endure joyfully in the ministry, stay faithful through trials, and remain morally and spiritually clean.—Jas. 5:10.

*** w00 3/1 p. 17 par. 13 “Search for Jehovah and His Strength” *** 13 When confronted by an indifferent spirit in our territory—a territory in which we may have preached repeatedly for years with little response—we may become disheartened. Jeremiah similarly felt discouraged by the opposition, ridicule, and apathy he met up with. “I am not going to make mention of [God], and I shall speak no more in his name,” he told himself. But he could not

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keep quiet. His message “proved to be like a burning fire shut up in [his] bones.” (Jeremiah 20:9) What gave him renewed power in the face of so much adversity? “Jehovah was with me like a terrible mighty one,” Jeremiah said. (Jeremiah 20:11) Jeremiah’s appreciation of the vital importance of his message and of his God-given assignment made him responsive to Jehovah’s encouragement.

*** w00 7/1 pp. 9-10 par. 8 Eagerly Declare the Good News *** 8 God’s spirit can also help us when we are discouraged. For instance, on one occasion the prophet Jeremiah found himself discouraged, and he considered stopping his prophetic work. He even said of Jehovah: “I am not going to make mention of him, and I shall speak no more in his name.” Was this an evidence of a serious spiritual deficiency in Jeremiah? No. In fact, Jeremiah’s strong spirituality, his love for Jehovah, and his zeal for the truth empowered him to continue prophesying. He explains: “In my heart [the word of Jehovah] proved to be like a burning fire shut up in my bones; and I got tired of holding in, and I was unable to endure it.” (Jeremiah 20:9) It is natural that faithful servants of God experience discouragement from time to time. But when they pray to Jehovah for help, he will read their hearts and freely impart to them his holy spirit if, like Jeremiah, they have his word in their hearts.—Luke 11:9-13; Acts 15:8. (Jeremiah 20:11) But Jehovah was with me like a fearsome warrior. That is why those persecuting me will stumble and will not prevail. They will be put to great shame, for they will not succeed. Their everlasting humiliation will not be forgotten.

*** w11 3/15 p. 30 par. 9 Keep Awake, as Jeremiah Did *** Truly, Jehovah was with the prophet “like a terrible mighty one” in that he supported Jeremiah and gave him the strength to handle his assignment. (Jer. 20:11) Jeremiah’s reputation for boldness and courage was such that during Jesus’ earthly ministry, some took Jesus to be Jeremiah returned to life!—Matt. 16:13, 14.

*** jr chap. 3 pp. 36-37 pars. 9-10 “You Must Say to Them This Word” *** 9 Jehovah proved to be like “a terrible mighty one” alongside Jeremiah, supporting him. (Jer. 20:11) And God can strengthen you too so that you keep your zeal for true worship and carry on despite major problems. You might think of it as it is expressed in another translation—Jehovah will be “a mighty soldier” standing at your side.—Contemporary English Version. 10 The apostle Paul underscored that point when encouraging Christians who faced opposition. He wrote: “Behave in a manner worthy of the good news about the Christ, in order that . . . I may hear . . . that you are standing firm in one spirit, with one soul striving side by side for the faith of the good news, and in no respect being frightened by your opponents.” (Phil. 1:27, 28) As did Jeremiah and Christians in the first century, you can and should lean on Almighty God as you carry out your ministry. If some people deride or attack you, remember that Jehovah is at your side and can fill you with power. (Jeremiah 20:12) But you, O Jehovah of armies, are examining the righteous one; You see the innermost thoughts and the heart. Let me see your vengeance on them, For to you I have committed my legal case.

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*** jr chap. 12 pp. 148-149 par. 17 “Was Not That a Case of Knowing Me?” *** He also assesses the motives of those involved. Doctors can now use specialized equipment and techniques to look at a patient’s heart while it is pumping, thus gaining information about its condition. Or they can examine the kidneys, which are doing the work of filtering blood. Jehovah can do much more. He examines the figurative heart and assesses a person’s motives and the figurative kidneys, which reflect a person’s deepest feelings. He can thus verify what moved a person to act in a certain way and how he feels about his actions. And the Almighty is not overwhelmed by the abundance of details that his close examination reveals. Better than the most insightful human judge, He uses all that information correctly and in a balanced way to determine our future.—Read Jeremiah 12:1a; 20:12. (Jeremiah 20:13) Sing to Jehovah! Praise Jehovah! For he has rescued the poor one from the hand of evildoers.

*** jr chap. 7 p. 86 par. 10 “I Will Saturate the Tired Soul” *** 10 Sometimes Jeremiah’s mood changed, even considerably. Have you too had to deal with a similar thing—perhaps feeling optimistic and positive but then feeling downcast and gloomy? Regarding the former feeling, note the words at Jeremiah 20:12, 13. (Read.) After what Pashhur put him through, Jeremiah rejoiced over being like one of the poor ones delivered “out of the hand of evildoers.” At times, you have probably felt like exulting, desirous of singing to Jehovah, whether that was after you were somehow delivered or in response to a happy development in your life or Christian service. How fine it is to feel like that!—Acts 16:25, 26. (Jeremiah 20:14) Cursed be the day I was born! May the day my mother gave birth to me not be blessed!

*** jr chap. 1 p. 9 pars. 13-14 “I Have Put My Words in Your Mouth” *** On one occasion Pashhur, a prominent priest, assaulted Jeremiah and had him put in stocks. For hours, he was confined in a wooden frame that may have held his feet, hands, and neck, forcing him into a distorted posture. In addition to the pain, he must have had to endure ridicule heaped on him by opposers. Do you think that you could bear up under malicious ridicule, even physical mistreatment?—Jer. 20:1-4. 14 Given Jeremiah’s situation, it is not surprising that he felt moved to say: “Cursed be the day on which I was born! . . . Why is it that I have come forth from the very womb in order to see hard work and grief and that my days should come to their end in mere shame?” (Jer. 20:14-18) Clearly, he knew what despair was. (Jeremiah 21:2) “Please inquire of Jehovah in our behalf, because King Neb·u·chad·nezʹzar of Babylon is waging war against us. Perhaps Jehovah will perform one of his wonderful works in our behalf, so that he will withdraw from us.”

*** jr chap. 5 p. 56 par. 3 What Friends Will You Choose? *** Through emissaries, Zedekiah petitioned Jeremiah: “Please inquire in our behalf of Jehovah, because Nebuchadrezzar the king of Babylon is making war against us. Perhaps Jehovah will do with us according to all his wonderful works, so that [Nebuchadrezzar] will withdraw from us.” (Jer. 21:2) The king did not want to follow God’s direction to surrender to Babylon. One scholar likened

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Zedekiah to “a patient returning again and again to a doctor in search of reassurance, yet unwilling to take the medicine prescribed.” (Jeremiah 21:7) “‘“And after that,” declares Jehovah, “I will give King Zed·e·kiʹah of Judah and his servants and the people of this city—those who survive the pestilence, the sword, and the famine—into the hand of King Neb·u·chad·nezʹzar of Babylon, into the hand of their enemies, and into the hand of those who are seeking to take their life. He will strike them down with the sword. He will not feel sorry for them, nor will he show compassion or have any mercy.”’

*** jr chap. 13 p. 158 par. 10 “Jehovah Has Done What He Had in Mind” *** What of the last king, Zedekiah? Jeremiah foretold that Zedekiah would be given into the hands of enemies, who would show no compassion. (Jer. 21:1-10) What occurred? Those enemies did capture him. They slaughtered his young sons before his eyes, blinded him, and took him to Babylon, where he died. (Jer. 52:8-11) (Jeremiah 21:8) “And to this people you should say, ‘This is what Jehovah says: “Here I am putting before you the way of life and the way of death.

*** w07 3/15 p. 11 par. 6 Highlights From the Book of Jeremiah *** 21:8, 9; 38:19. Even at the last hour, Jehovah provided a choice for the unrepentant inhabitants of Jerusalem, who deserved to die. Yes, “many are his mercies.”—2 Samuel 24:14; Psalm 119:156. (Jeremiah 21:9) Those who remain in this city will die by the sword, by famine, and by pestilence. But whoever goes out and surrenders to the Chal·deʹans who are besieging you will keep living, and he will have his life as a spoil.”’

*** w02 10/1 pp. 15-16 Jehovah Blesses and Protects Those Who Are Obedient *** Obedience During a Siege Saved Lives 16 When Jerusalem’s end came in 607 B.C.E., God’s compassion for the obedient again came to the fore. At the height of the siege, Jehovah said to the Jews: “Here I am putting before you people the way of life and the way of death. The one sitting still in this city will die by the sword and by the famine and by the pestilence; but the one who is going out and who actually falls away to the Chaldeans who are laying siege against you will keep living, and his soul will certainly come to be his as a spoil.” (Jeremiah 21:8, 9) Though Jerusalem’s inhabitants were deserving of destruction, Jehovah showed compassion for those who obeyed him, even at that critical, late hour. 17 Telling the Jews to surrender no doubt tested Jeremiah’s obedience as well. For one thing, he was jealous for God’s name. He did not want it to be reproached by enemies who would attribute their victory to lifeless idols. (Jeremiah 50:2, 11; Lamentations 2:16) Additionally, Jeremiah knew that in telling the people to surrender, he was putting his own life at great risk, for many would interpret his words as seditious. Yet, he did not cower, but he obediently spoke Jehovah’s pronouncements. (Jeremiah 38:4, 17, 18) Like Jeremiah, we too bear an unpopular message. It is the same message for which Jesus was despised. (Isaiah 53:3; Matthew 24:9) So let us not ‘tremble at men,’ but like Jeremiah, let us courageously obey Jehovah, trusting fully in him.— Proverbs 29:25.

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Chapters 22-24

(Jeremiah 22:6) “For this is what Jehovah says concerning the house of the king of Judah, ‘You are as Gilʹe·ad to me, Like the summit of Lebʹa·non. But I will make you a wilderness; Not one of your cities will be inhabited.

*** it-2 pp. 231-232 Lebanon *** Jehovah, through Jeremiah, “said concerning the house of the king of Judah, ‘You are as Gilead to me, the head of Lebanon.’” (Jer 22:6) “The house” appears to designate the palace complex. (Jer 22:1, 5) Situated as it was on an eminence, the palace’s location was lofty and magnificent, like Lebanon. Also, cedarwood had been used extensively in the construction of the various royal edifices there. (1Ki 7:2-12) King Jehoiakim, who heard the words recorded at Jeremiah 22:6, had himself used cedar paneling for his luxurious palace. (Jer 22:13-15) Therefore, the palace area was like a magnificent forest of cedar buildings and could appropriately be compared to Lebanon and to heavily wooded Gilead. Jehovah warned Judah that if King Jehoiakim, his servants, and the people did not render justice, the ‘house would become a mere devastation’ (Jer 22:1-5) and those dwelling in figurative Lebanon (Jerusalem), “being nested in the cedars,” would experience calamity.—Jer 22:23; see also Eze 17:2, 3.

*** it-2 p. 494 Nest *** In prophesying against Jerusalem, Jeremiah referred to the loftiness of Lebanon’s trees and the value of its cedarwood, used particularly by kings and rich men in construction of their houses. The palace of Judah’s king and the government buildings at Jerusalem had been constructed largely of cedar. Hence Jeremiah spoke of the inhabitants of Jerusalem as those “dwelling in Lebanon, being nested in the cedars.” But from this lofty position they were to be brought low.—Jer 22:6, 23. (Jeremiah 22:7) And I will appoint destroyers against you, Each with his weapons. They will cut down your choicest cedars And make them fall into the fire.

*** it-2 pp. 1166-1167 War *** When it was necessary to punish unfaithful Israel, those foreign armies bringing the destruction were viewed as ‘sanctified,’ in the sense that they were ‘set apart’ by Jehovah for the execution of his righteous judgments. (Jer 22:6-9; Hab 1:6) (Jeremiah 22:11) “For this is what Jehovah says concerning Shalʹlum son of Jo·siʹah, the king of Judah who is reigning instead of his father Jo·siʹah and who has gone out of this place: ‘He will return there no more.

*** jr chap. 13 p. 158 par. 10 “Jehovah Has Done What He Had in Mind” *** Regarding Jehoahaz, or Shallum, a son of King Josiah, God foretold that he would be exiled and would never return to Judah. (Jer. 22:11, 12) That happened. (2 Ki. 23:31-34) (Jeremiah 22:12) For he will die in the place where they have taken him into exile, and he will see this land no more.’

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*** jr chap. 13 p. 158 par. 10 “Jehovah Has Done What He Had in Mind” *** Regarding Jehoahaz, or Shallum, a son of King Josiah, God foretold that he would be exiled and would never return to Judah. (Jer. 22:11, 12) That happened. (2 Ki. 23:31-34) (Jeremiah 22:13) Woe to the one who builds his house without righteousness And his upper rooms without justice, Who makes his fellow man serve him for nothing, Whose wages he refuses to pay;

*** it-1 p. 161 Architecture *** Jehoiakim is condemned for building his palace in unrighteousness by failing to pay the workers, and the Chaldeans are condemned for building a city with the blood and toil of conquered peoples. (Jer 22:13-15; Hab 2:12, 13)

*** jr chap. 12 p. 140 pars. 1-2 “Was Not That a Case of Knowing Me?” *** KING JEHOIAKIM was building a house, and it was to be grand. Plans called for spacious rooms on at least two stories. Large windows would allow sunshine to pour through as well as a constant flow of fresh air to keep the king and his family comfortable. The walls were to be paneled in aromatic cedar from Lebanon. Vermilion, an imported paint, would give the interior the rich red finish that was much-sought-after by the high and mighty of other lands.—Jer. 22:13, 14. 2 The cost of the project was considerable. About that time, the nation’s defense and the demands from Egypt for tribute had apparently depleted the treasury. (2 Ki. 23:33-35) But Jehoiakim found a way to pay for his new palace. He held back the wages of the construction workers! Jehoiakim treated them like slaves, using their sweat and toil as a contribution toward his monarchy. (Jeremiah 22:14) The one saying, ‘I will build for myself a roomy house With spacious upper rooms. I will fit it with windows And panel it with cedar and paint it with vermilion.’

*** jr chap. 12 p. 140 pars. 1-2 “Was Not That a Case of Knowing Me?” *** KING JEHOIAKIM was building a house, and it was to be grand. Plans called for spacious rooms on at least two stories. Large windows would allow sunshine to pour through as well as a constant flow of fresh air to keep the king and his family comfortable. The walls were to be paneled in aromatic cedar from Lebanon. Vermilion, an imported paint, would give the interior the rich red finish that was much-sought-after by the high and mighty of other lands.—Jer. 22:13, 14. 2 The cost of the project was considerable. About that time, the nation’s defense and the demands from Egypt for tribute had apparently depleted the treasury. (2 Ki. 23:33-35) But Jehoiakim found a way to pay for his new palace. He held back the wages of the construction workers! Jehoiakim treated them like slaves, using their sweat and toil as a contribution toward his monarchy. (Jeremiah 22:15) Will you continue reigning because you outdo others in your use of cedar? Your father also ate and drank, But he upheld justice and righteousness, And it went well with him.

*** jr chap. 12 pp. 140-141 par. 3 “Was Not That a Case of Knowing Me?” ***

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3 Through Jeremiah, God condemned Jehoiakim for his selfishness. He reminded the king that his father, King Josiah, had shown extraordinary kindness and generosity toward the working class and the poor. Josiah had even pleaded their legal cases in court. Calling Jehoiakim’s attention to Josiah’s consideration for the lowly, Jehovah asked: “Was not that a case of knowing me?”—Read Jeremiah 22:15, 16. (Jeremiah 22:16) He defended the legal claim of the afflicted one and the poor one, So that it went well. ‘Is that not what it means to know me?’ declares Jehovah.

*** jr chap. 12 pp. 140-141 par. 3 “Was Not That a Case of Knowing Me?” *** 3 Through Jeremiah, God condemned Jehoiakim for his selfishness. He reminded the king that his father, King Josiah, had shown extraordinary kindness and generosity toward the working class and the poor. Josiah had even pleaded their legal cases in court. Calling Jehoiakim’s attention to Josiah’s consideration for the lowly, Jehovah asked: “Was not that a case of knowing me?”—Read Jeremiah 22:15, 16. (Jeremiah 22:19) With the burial of a donkey he will be buried, Dragged about and thrown away, Outside the gates of Jerusalem.’

*** it-1 p. 196 Ass *** The ass, at death, was simply dragged unceremoniously outside the city and thrown on the refuse heap. Thus God’s prophet foretold the debasement of proud and faithless Jehoiakim, son of Josiah, king of Judah: “With the burial of a he-ass he will be buried, with a dragging about and a throwing away, out beyond the gates of Jerusalem.”—Jer 22:19. (Jeremiah 22:23) O you who dwell in Lebʹa·non, Nestled among the cedars, How you will groan when pangs come on you, Anguish like that of a woman giving birth!”

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(Jeremiah 22:30) This is what Jehovah says: ‘Write down this man as childless, As a man who will not have any success during his lifetime, For none of his descendants will succeed In sitting on David’s throne and ruling again in Judah.’”

*** it-1 p. 1267 Jehoiachin *** While in Babylon, Jehoiachin fathered seven sons. (1Ch 3:16-18) In this way the royal line leading to the Messiah was preserved. (Mt 1:11, 12) But, as prophecy had indicated, none of Jehoiachin’s descendants ever ruled from earthly Jerusalem. It therefore was as though Jehoiachin had been childless, with no offspring to succeed him as king.—Jer 22:28-30.

*** w07 3/15 p. 10 par. 9 Highlights From the Book of Jeremiah *** 22:30—Did this decree annul Jesus Christ’s right to ascend the throne of David? (Matthew 1:1, 11) No, it did not. The decree barred any descendant of Jehoiachin from “sitting upon the throne of David . . . in Judah.” Jesus was to rule from the heavens, not from a throne in Judah. (Jeremiah 23:4) And I will raise up over them shepherds who will really shepherd them. They will no longer be afraid or be terrified, and none will be missing,” declares Jehovah.

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further evidence of God’s concern for righteousness, others who are not directly in that covenant can and do benefit from it, as we will see.—Rom. 5:18. (Jeremiah 23:6) In his days Judah will be saved, and Israel will reside in security. And this is the name by which he will be called: Jehovah Is Our Righteousness.”

*** it-2 p. 21 Jehovah Is Our Righteousness *** JEHOVAH IS OUR RIGHTEOUSNESS

The expression translated from the two words Yehwahʹ Tsidh·qeʹnu, found at Jeremiah 23:6 and 33:16. Jeremiah 23:5, 6 is a Messianic prophecy describing the future king sprouting from David’s line to “execute justice and righteousness in the land.” Since he rules as God’s representative (even as David, and others, sat “upon Jehovah’s throne” as God’s anointed king; 1Ch 29:23), the prophecy says, “This is his name with which he will be called, Jehovah Is Our Righteousness.” There is no basis for claiming, as some have, that this means that Jesus, the Messiah, and Jehovah are the same, forming one God. This can be seen from the fact that the similar Messianic prophecy at Jeremiah 33:14-16 applies the identical expression to Jerusalem, saying: “And this is what she will be called, Jehovah Is Our Righteousness.” In both cases the expression shows that God’s name, Jehovah, placed both upon his promised king and upon his chosen capital, is a guarantee of their righteousness. Moreover, the justice and righteousness emanating from or expressed by these sources are the product of full devotion to Jehovah and his divine will, bringing Jehovah’s blessing and direction.

*** jr chap. 14 p. 173 par. 10 You Can Benefit From the New Covenant *** 10 Jeremiah depicted the coming One, the Messiah, as the “sprout” for David. That is fitting. Even while Jeremiah was serving as a prophet, David’s royal family tree was cut down. However, the stump was not dead. In time, Jesus was born in the line of King David. He could be called “Jehovah Is Our Righteousness,” highlighting God’s deep concern for that quality. (Read Jeremiah 23:5, 6.) Jehovah allowed his only-begotten Son to experience suffering on earth and to die. Then Jehovah—in harmony with justice—could apply the value of the ransom sacrifice of the “sprout” for David as a basis for forgiveness. (Jer. 33:15) This opened the way for some humans to be declared “righteous for life” and anointed with holy spirit, becoming parties to the new covenant. As further evidence of God’s concern for righteousness, others who are not directly in that covenant can and do benefit from it, as we will see.—Rom. 5:18. (Jeremiah 23:14) And in the prophets of Jerusalem I have seen horrible things. They commit adultery and walk in falsehood; They encourage evildoers, And they do not turn away from their wickedness. To me they are all like Sodʹom, And her inhabitants are like Go·morʹrah.”

*** w94 3/1 pp. 8-9 Jehovah’s Judgment Against False Teachers *** Jehovah’s Judgment Against False Teachers “In the prophets of Jerusalem I have seen horrible things, committing adultery and walking in falsehood . . . To me all of them have become like Sodom, and the inhabitants of her like Gomorrah.”—JEREMIAH 23:14.

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ANYONE who engages in divine teaching takes on a very heavy responsibility. James 3:1 warns: “Not many of you should become teachers, my brothers, knowing that we shall receive heavier judgment.” Yes, teachers of God’s Word are under more serious responsibility to render an acceptable account than are Christians in general. What will this mean for those who prove to be false teachers? Let us look at the situation in Jeremiah’s day. We will see how it foreshadowed what is happening today. 2 In 647 B.C.E., the 13th year of the reign of King Josiah, Jeremiah was commissioned as Jehovah’s prophet. Jehovah had a complaint against Judah, so he sent Jeremiah to declare it. Jerusalem’s false prophets, or teachers, were doing “horrible things” in God’s eyes. Their badness was so great that God likened Jerusalem and Judah to Sodom and Gomorrah. Jeremiah chapter 23 tells us about this. Verse 14 says: 3 “In the prophets of Jerusalem I have seen horrible things, committing adultery and walking in falsehood; and they have strengthened the hands of evildoers in order that they should not return, each one from his own badness. To me all of them have become like Sodom, and the inhabitants of her like Gomorrah.” 4 Yes, these prophets, or teachers, set very bad moral examples themselves and, in effect, encouraged the people to do the same. Look at the conditions in Christendom today! Are they not just like those in Jeremiah’s day? Today the clergy let adulterers and homosexuals stay in their ranks and even let them officiate at church services. Is it any wonder that so many enrolled church members are also immoral? 5 Jehovah likened the inhabitants of Jerusalem to those of Sodom and Gomorrah. But Christendom’s immoral condition goes beyond that of Sodom and Gomorrah. Yes, it is even more reprehensible in Jehovah’s eyes. Her teachers flout the Christian moral code. And this engenders a climate of moral degradation in which there are insidious enticements of all kinds to do what is bad. So prevalent is this moral situation that badness is today viewed as normal. “Walking in Falsehood” 6 Now note what verse 14 states about the prophets of Jerusalem. They were “walking in falsehood.” And the latter part of verse 15 says: “From the prophets of Jerusalem apostasy has gone forth to all the land.” Then verse 16 adds: “This is what Jehovah of armies has said: ‘Do not listen to the words of the prophets who are prophesying to you people. They are making you become vain. The vision of their own heart is what they speak—not from the mouth of Jehovah.’” 7 Like the false prophets of Jerusalem, Christendom’s clergy also walk in falsehood, spreading apostate doctrines, teachings not found in God’s Word. What are some of these false teachings? The immortality of the soul, the Trinity, purgatory, and a hellfire to torment people eternally. They also tickle the ears of their hearers by preaching what people like to hear. They chant that no calamity faces Christendom because she has God’s peace. But the clergy are speaking “the vision of their own heart.” It is false. Those who believe such lies are being poisoned spiritually. They are being misled to their destruction! (Jeremiah 23:15) Therefore this is what Jehovah of armies says against the prophets: “Here I am making them eat wormwood And giving them poisoned water to drink. For from the prophets of Jerusalem apostasy has spread throughout the land.”

*** w94 3/1 p. 9 pars. 6-7 Jehovah’s Judgment Against False Teachers *** And the latter part of verse 15 says: “From the prophets of Jerusalem apostasy has gone forth to all the land.” Then verse 16 adds: “This is what Jehovah of armies has said: ‘Do not listen to the

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words of the prophets who are prophesying to you people. They are making you become vain. The vision of their own heart is what they speak—not from the mouth of Jehovah.’” 7 Like the false prophets of Jerusalem, Christendom’s clergy also walk in falsehood, spreading apostate doctrines, teachings not found in God’s Word. What are some of these false teachings? The immortality of the soul, the Trinity, purgatory, and a hellfire to torment people eternally. They also tickle the ears of their hearers by preaching what people like to hear. They chant that no calamity faces Christendom because she has God’s peace. But the clergy are speaking “the vision of their own heart.” It is false. Those who believe such lies are being poisoned spiritually. They are being misled to their destruction! (Jeremiah 23:16) This is what Jehovah of armies says: “Do not listen to the words of the prophets who are prophesying to you. They are deluding you. The vision they speak is from their own heart, Not from the mouth of Jehovah.

*** w94 3/1 p. 9 pars. 6-7 Jehovah’s Judgment Against False Teachers *** Then verse 16 adds: “This is what Jehovah of armies has said: ‘Do not listen to the words of the prophets who are prophesying to you people. They are making you become vain. The vision of their own heart is what they speak—not from the mouth of Jehovah.’” 7 Like the false prophets of Jerusalem, Christendom’s clergy also walk in falsehood, spreading apostate doctrines, teachings not found in God’s Word. What are some of these false teachings? The immortality of the soul, the Trinity, purgatory, and a hellfire to torment people eternally. They also tickle the ears of their hearers by preaching what people like to hear. They chant that no calamity faces Christendom because she has God’s peace. But the clergy are speaking “the vision of their own heart.” It is false. Those who believe such lies are being poisoned spiritually. They are being misled to their destruction! (Jeremiah 23:17) They are saying again and again to those who disrespect me, ‘Jehovah has said: “You will enjoy peace.”’ And to everyone who follows his own stubborn heart they say, ‘No calamity will come upon you.’

*** w94 3/1 p. 11 Jehovah’s Judgment Against False Teachers *** Judgment of the False Teachers 15 Despite this warning, how have the clergy acted since then? Just as verse 17 reports: “They are saying again and again to those who are disrespectful of me, ‘Jehovah has spoken: “Peace is what you people will come to have.”’ And to every one walking in the stubbornness of his heart they have said, ‘No calamity will come upon you people.’” Is this true? No! Jehovah will expose the falsehood of these prophecies of the clergy. He will not fulfill what they are saying in his name. However, the clergy’s false assurance of peace with God is very deceptive! (Jeremiah 23:21) I did not send the prophets, yet they ran. I did not speak to them, yet they prophesied.

*** it-1 p. 220 Attitudes and Gestures *** In a similar manner “running” is used to symbolize a course of action. (1Pe 4:4) God said that the prophets in Judah “ran” though not sent by him, meaning that they took the prophetic course falsely, unauthorized. (Jer 23:21)

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*** w94 3/1 p. 9 par. 8 Jehovah’s Judgment Against False Teachers *** 8 Consider what Jehovah says of these false teachers in verse 21: “I did not send the prophets, yet they themselves ran. I did not speak to them, yet they themselves prophesied.” So today, the clergy have not been sent by God, nor do they teach his truths. The result? An appalling Bible illiteracy exists among churchgoers because their ministers feed them worldly philosophies. (Jeremiah 23:22) But if they had stood in my inner circle, They would have made my people hear my words And would have caused them to turn back from their bad way and their evil deeds.”

*** w94 3/1 p. 11 par. 13 Jehovah’s Judgment Against False Teachers *** 13 Please note Jeremiah chapter 23, verse 22: “If they had stood in my intimate group, then they would have made my people hear my own words, and they would have caused them to turn back from their bad way and from the badness of their dealings.” If Christendom’s religious prophets were standing in Jehovah’s intimate group, in close relationship with him as though a faithful and discreet servant, then they too would be living by God’s standards. They too would have been making the peoples of Christendom hear God’s own words. Instead, the modern-day false teachers have made their followers blinded servants of God’s Adversary, Satan the Devil. (Jeremiah 23:25) “I have heard the prophets who are prophesying lies in my name say, ‘I had a dream! I had a dream!’

*** w94 3/1 pp. 9-10 par. 9 Jehovah’s Judgment Against False Teachers *** 9 Furthermore, the clergy today promulgate false hopes. Note verse 25: “I have heard what the prophets who are prophesying falsehood in my own name have said, saying, ‘I have had a dream! I have had a dream!’” (Jeremiah 23:27) They intend to make my people forget my name by the dreams they relate to one another, just as their fathers forgot my name because of Baʹal.

*** w94 3/1 p. 10 par. 11 Jehovah’s Judgment Against False Teachers *** 11 Verse 27 tells us more. “They are thinking of making my people forget my name by means of their dreams that they keep relating each one to the other, just as their fathers forgot my name by means of Baal.” The false prophets of Jerusalem caused the people to forget God’s name. Have today’s false religious teachers not done the same? Worse, they hide God’s name, Jehovah. They teach that it is not necessary to use it, and they remove it from their Bible translations. They strongly oppose anyone who teaches the people that God’s name is Jehovah. (Jeremiah 23:28) Let the prophet who has a dream relate the dream, but the one who has my word should speak my word truthfully.” “What does the straw have in common with the grain?” declares Jehovah.

*** it-2 p. 1022 Spirit *** God’s Word therefore plays a forceful part in predicting adverse judgment, and since God’s word or message must be carried out, the fulfillment of that word produces an action like that of fire on straw and like that of a forge hammer in smashing the crag. (Jer 23:28, 29)

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(Jeremiah 23:29) “Is not my word just like a fire,” declares Jehovah, “and like a forge hammer that smashes the crag?”

*** w92 2/1 p. 4 False Prophets Today *** “‘Here I am against the prophets,’ is the utterance of Jehovah, ‘the ones who are stealing away my words, each one from his companion.’” (Jeremiah 23:30) The false prophets stole the force and effect of God’s words by encouraging the people to listen to lies rather than to the true warning from God. They were telling, not “the magnificent things of God,” but their own ideas, things that the people wanted to hear. Jeremiah’s message was truly from God, and if the Israelites had acted on his words, they would have survived. The false prophets ‘stole God’s words’ and led the people to disaster. (Jeremiah 23:32) “Here I am against the prophets of lying dreams,” declares Jehovah, “who relate them and lead my people astray because of their lies and their boasting.” “But I did not send them or command them. So they will not benefit this people at all,” declares Jehovah.

*** w94 3/1 p. 10 pars. 9-10 Jehovah’s Judgment Against False Teachers *** What kind of dreams are they? Verse 32 tells us: “‘Here I am against the prophets of false dreams,’ is the utterance of Jehovah, ‘who relate them and cause my people to wander about because of their falsehoods and because of their boasting. But I myself did not send them or command them. So they will by no means benefit this people,’ is the utterance of Jehovah.” 10 What false dreams, or hopes, have the clergy taught? Why, that man’s only hope for peace and security today is the United Nations. In recent years they have called the UN “the last hope of concord and peace,” “the supreme forum of peace and justice,” “the chief temporal hope for world peace.” What a delusion! The only hope for mankind is God’s Kingdom. But the clergy do not preach and teach the truth about that heavenly government, which was the central theme of Jesus’ preaching. (Jeremiah 23:33) “And when this people or a prophet or a priest asks you, ‘What is the burden of Jehovah?’ you should reply to them, ‘“You people are the burden! And I will cast you off,” declares Jehovah.’

*** w07 3/15 p. 11 par. 1 Highlights From the Book of Jeremiah *** 23:33—What is “the burden of Jehovah”? In Jeremiah’s day, the weighty pronouncements uttered by the prophet regarding Jerusalem’s destruction were a burden to his fellow countrymen. In turn, the unresponsive people were such a burden to Jehovah that he would cast them off. Similarly, the Scriptural message regarding the coming destruction of Christendom is a burden to Christendom, and the people who give no heed are wearisome to God.

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*** w94 3/1 p. 12 Jehovah’s Judgment Against False Teachers *** Declaring “the Burden of Jehovah” 18 So, what is the responsibility of the Jeremiah class and their companions? Verse 33 tells us: “When this people or the prophet or priest asks you, saying, ‘What is the burden of Jehovah?’ you must also say to them, ‘“You people are—O what a burden! And I shall certainly abandon you,” is the utterance of Jehovah.’” 19 The Hebrew word for “burden” has a double meaning. It can refer to a weighty divine pronouncement or to something that weighs one down and tires one out. Here the expression “burden of Jehovah” refers to a weighty prophecy—the pronouncement that Jerusalem was doomed to destruction. Did the people like hearing such heavy prophetic utterances that Jeremiah repeatedly gave them from Jehovah? No, the people jeered at Jeremiah: ‘What prophecy (burden) have you now? We are sure your prophecy will be another tiresome burden!’ But what did Jehovah tell them? This: “You people are—O what a burden! And I shall certainly abandon you.” Yes, these people were a burden to Jehovah, and he was going to remove them from burdening him any longer. 20 What is “the burden of Jehovah” today? It is the weighty prophetic message from God’s Word. It is heavy with doom, announcing Christendom’s imminent destruction. As for Jehovah’s people, we have the weighty responsibility to declare this “burden of Jehovah.” As the end draws near, we must tell all that Christendom’s wayward people are a “burden,” yes, “O what a burden!” to Jehovah God, and that he is soon going to rid himself of this “burden” by abandoning Christendom to calamity. (Jeremiah 23:40) And I will bring on you everlasting disgrace and everlasting humiliation, which will not be forgotten.”’”

*** w94 3/1 p. 13 par. 21 Jehovah’s Judgment Against False Teachers *** 21 Jehovah’s judgment was executed in Jeremiah’s day when the Babylonians destroyed Jerusalem in 607 B.C.E. As prophesied, that was a ‘reproach and humiliation’ for those stubborn, unfaithful Israelites. (Jeremiah 23:39, 40) It showed them that Jehovah, whom they had repeatedly dishonored, had finally deserted them to the consequences of their badness. The mouths of their presumptuous false prophets were finally silenced. Yet, Jeremiah’s mouth kept prophesying. Jehovah did not desert him. True to this pattern, Jehovah will not desert the Jeremiah class when his weighty decision leads to crushing the life out of Christendom’s clergy and those who believe their lies.

*** w94 3/1 p. 12 par. 17 Jehovah’s Judgment Against False Teachers *** 17 What judgment will Christendom’s false teachers receive from Jehovah, the great Judge? Verses 19, 20, 39, and 40 answer: “Look! The windstorm of Jehovah, rage itself, will certainly go forth, even a whirling tempest. Upon the head of the wicked ones it will whirl itself. The anger of Jehovah will not turn back until he will have carried out and until he will have made the ideas of his heart come true. . . . I will give you people to neglect, with finality, and I will desert you and the city that I gave to you and to your forefathers—from before me. And I will put upon you reproach to time indefinite and humiliation to time indefinite, which will not be forgotten.” All of that happened to wicked Jerusalem and its temple, and now a like calamity will soon befall wicked Christendom!

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(Jeremiah 24:1) Then Jehovah showed me two baskets of figs set before the temple of Jehovah, after King Neb·u·chad·nezʹzar of Babylon had carried into exile Jec·o·niʹah son of Je·hoiʹa·kim, the king of Judah, along with the princes of Judah, the craftsmen, and the metalworkers; he took them from Jerusalem to Babylon.

*** w94 3/1 pp. 13-14 Fruitage—Good And Bad *** Fruitage—Good And Bad

“Jehovah showed me, and, look! two baskets of figs . . . As for the one basket, the figs were very good, like early figs; and as for the other basket, the figs were very bad, so that they could not be eaten for badness.”—JEREMIAH 24:1, 2.

THE year was 617 B.C.E. It was just ten years before Jehovah’s deserved judgment was carried out against Jerusalem and its people. Jeremiah had already been preaching strenuously for 30 years. Note Ezra’s vivid description of the situation, as found at 2 Chronicles 36:15: “Jehovah the God of their forefathers kept sending against them by means of his messengers, sending again and again, because he felt compassion for his people and for his dwelling.” And the result of all this effort? Sadly, Ezra goes on to relate in verse 16: “But they were continually making jest at the messengers of the true God and despising his words and mocking at his prophets, until the rage of Jehovah came up against his people, until there was no healing.” 2 Did this mean that the nation of Judah would be completely wiped out? To find the answer, let us consider a momentous vision that was now given to Jeremiah and recorded in chapter 24 of the book bearing his name. God used two baskets of figs in this vision to symbolize developments among his covenant people. These would be represented by two distinct kinds of fruitage, good and bad. 3 Jeremiah chapter 24, verses 1 and 2, describes what God’s prophet saw: “Jehovah showed me, and, look! two baskets of figs set before the temple of Jehovah, after Nebuchadrezzar the king of Babylon had carried into exile Jeconiah the son of Jehoiakim, the king of Judah, and the princes of Judah and the craftsmen and the builders of bulwarks, from Jerusalem that he might bring them to Babylon. As for the one basket, the figs were very good, like early figs; and as for the other basket, the figs were very bad, so that they could not be eaten for badness.” (Jeremiah 24:2) One basket had very good figs, like early figs, but the other basket had very bad figs, so bad that they could not be eaten.

*** w94 3/1 pp. 13-14 Fruitage—Good And Bad *** Fruitage—Good And Bad

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messengers of the true God and despising his words and mocking at his prophets, until the rage of Jehovah came up against his people, until there was no healing.” 2 Did this mean that the nation of Judah would be completely wiped out? To find the answer, let us consider a momentous vision that was now given to Jeremiah and recorded in chapter 24 of the book bearing his name. God used two baskets of figs in this vision to symbolize developments among his covenant people. These would be represented by two distinct kinds of fruitage, good and bad. 3 Jeremiah chapter 24, verses 1 and 2, describes what God’s prophet saw: “Jehovah showed me, and, look! two baskets of figs set before the temple of Jehovah, after Nebuchadrezzar the king of Babylon had carried into exile Jeconiah the son of Jehoiakim, the king of Judah, and the princes of Judah and the craftsmen and the builders of bulwarks, from Jerusalem that he might bring them to Babylon. As for the one basket, the figs were very good, like early figs; and as for the other basket, the figs were very bad, so that they could not be eaten for badness.” (Jeremiah 24:5) “This is what Jehovah the God of Israel says, ‘Like these good figs, so I will regard in a good way the exiles of Judah, whom I have sent away from this place to the land of the Chal·deʹans.

*** it-2 p. 770 Remnant *** After King Nebuchadnezzar of Babylon had carried captives off with King Jehoiachin of Judah in 617 B.C.E., Jehovah gave the prophet Jeremiah a vision. Good figs in the vision represented the exiles of Judah who were taken to Babylon and whom Jehovah would in time restore to their land. Bad figs represented King Zedekiah, his princes, and others like them that were not then taken into exile (actually the larger number of Jerusalem’s and Judah’s inhabitants) as well as those living in Egypt. In 607 B.C.E. nearly all those in Judah were killed or exiled at the final destruction of Jerusalem by Nebuchadnezzar. And later the ones in Egypt, including those who fled there after 607 B.C.E., suffered when Nebuchadnezzar made a military excursion into that land.—Jer 24:1-10; 44:14; 46:13-17; La 1:1-6.

*** w94 3/1 pp. 14-15 Fruitage—Good And Bad *** Visionary Good Figs 4 After questioning Jeremiah about what he saw, Jehovah went on to say in verses 5 to 7: “Like these good figs, so I shall regard the exiles of Judah, whom I will send away from this place to the land of the Chaldeans, in a good way. And I will set my eye upon them in a good way, and I shall certainly cause them to return to this land. And I will build them up, and I shall not tear down; and I will plant them, and I shall not uproot. And I will give them a heart to know me, that I am Jehovah; and they must become my people, and I myself shall become their God, for they will return to me with all their heart.” 5 So it seems from what Jehovah said here that better times were ahead, that the nation of Judah would not be completely wiped out. But what is the significance of this basket of good figs? 6 Jeconiah, or Jehoiachin, had been king over Judah for just three months and ten days before he willingly surrendered Jerusalem to King Nebuchadnezzar. Among the ones carried captive with him into exile were Daniel and his three Hebrew companions Hananiah, Mishael, and Azariah, as well as Ezekiel. Their lives were preserved by the king of Babylon, so it could be said that Jehovah looked upon all these captives as being sent away in a good way to the land of the Chaldeans. Did you notice that Jehovah also promised to ‘set his eye upon them in a good way’? How was this

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fulfilled? In 537 B.C.E., 80 years later, Jehovah caused King Cyrus to issue a decree allowing a remnant of their descendants to return to the land of Judah. These faithful Jews rebuilt the city of Jerusalem; they erected a new temple for the worship of their God, Jehovah; and they returned to him with all their heart. So in all of this, to Jehovah these captives and their descendants were like very good early figs. 7 You may remember that in the previous article regarding Jeremiah’s prophetic words, we learned that they have meaning for our 20th century. And chapter 24 is no exception. During the dark years of World War I, many of Jehovah’s dedicated servants came under the influence of Babylon the Great in one way or another. But Jehovah’s watchful eye ‘was upon them in a good way.’ So it was that through the Greater Cyrus, Christ Jesus, Jehovah broke the power of Babylon the Great over them and gradually brought them into a spiritual paradise. These spiritual Israelites responded and returned to Jehovah with all their heart. Then, in 1931, they rejoiced to accept the name Jehovah’s Witnesses. Truly, it could now be said that they had become like a basket of very good figs in Jehovah’s eyes. 8 And Jehovah’s Witnesses have not missed the purpose of God’s undeserved kindness in freeing them from Babylon the Great. They have not kept the figlike sweetness of the Kingdom message of good news to themselves, but they have heralded it abroad in keeping with Jesus’ words at Matthew 24:14: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations.” And the result? More than 4,700,000 sheeplike ones who are not spiritual Israelites have broken free from Babylon the Great!

*** w94 3/1 p. 17 par. 15 Fruitage—Good And Bad *** 15 Well, then, what about our day? Jehovah has shown much compassion toward his remnant of spiritual Israel and their sheeplike companions. His eye has been upon them constantly since their spiritual deliverance in 1919. As he foretold through Isaiah, they daily receive divine instruction from the greatest Teacher in the universe, Jehovah God. (Isaiah 54:13) This divine teaching, directed through his dear Son, Jesus Christ, has resulted in abundant peace among them and has steadily brought them into a closer relationship with Jehovah. What a wonderful spiritual environment this provides for all of us to know Jehovah, to listen to him, and to continue to produce good fruitage in our lives—fruitage that brings praise to Jehovah! It means our very lives!

*** si p. 127 par. 19 Bible Book Number 24—Jeremiah *** “Look! Two baskets of figs.” Jeremiah uses the good and the bad figs to illustrate a faithful remnant returning to their land in God’s favor and another class coming to a calamitous finish.— 24:1, 5, 8-10. (Jeremiah 24:6) I will keep my eye on them for their good, and I will cause them to return to this land. I will build them up, and I will not tear down; I will plant them, and I will not uproot.

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and they must become my people, and I myself shall become their God, for they will return to me with all their heart.” 5 So it seems from what Jehovah said here that better times were ahead, that the nation of Judah would not be completely wiped out. But what is the significance of this basket of good figs? 6 Jeconiah, or Jehoiachin, had been king over Judah for just three months and ten days before he willingly surrendered Jerusalem to King Nebuchadnezzar. Among the ones carried captive with him into exile were Daniel and his three Hebrew companions Hananiah, Mishael, and Azariah, as well as Ezekiel. Their lives were preserved by the king of Babylon, so it could be said that Jehovah looked upon all these captives as being sent away in a good way to the land of the Chaldeans. Did you notice that Jehovah also promised to ‘set his eye upon them in a good way’? How was this fulfilled? In 537 B.C.E., 80 years later, Jehovah caused King Cyrus to issue a decree allowing a remnant of their descendants to return to the land of Judah. These faithful Jews rebuilt the city of Jerusalem; they erected a new temple for the worship of their God, Jehovah; and they returned to him with all their heart. So in all of this, to Jehovah these captives and their descendants were like very good early figs. 7 You may remember that in the previous article regarding Jeremiah’s prophetic words, we learned that they have meaning for our 20th century. And chapter 24 is no exception. During the dark years of World War I, many of Jehovah’s dedicated servants came under the influence of Babylon the Great in one way or another. But Jehovah’s watchful eye ‘was upon them in a good way.’ So it was that through the Greater Cyrus, Christ Jesus, Jehovah broke the power of Babylon the Great over them and gradually brought them into a spiritual paradise. These spiritual Israelites responded and returned to Jehovah with all their heart. Then, in 1931, they rejoiced to accept the name Jehovah’s Witnesses. Truly, it could now be said that they had become like a basket of very good figs in Jehovah’s eyes. 8 And Jehovah’s Witnesses have not missed the purpose of God’s undeserved kindness in freeing them from Babylon the Great. They have not kept the figlike sweetness of the Kingdom message of good news to themselves, but they have heralded it abroad in keeping with Jesus’ words at Matthew 24:14: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations.” And the result? More than 4,700,000 sheeplike ones who are not spiritual Israelites have broken free from Babylon the Great!

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*** w86 1/1 p. 19 Building for an Eternal Future *** ‘Building and Planting’ 7 Jehovah has commissioned the remaining anointed Christians on earth, just as he did the prophet Jeremiah, “to be over the nations and over the kingdoms, in order to uproot and to pull down and to destroy and to tear down, to build and to plant.” So a twofold work is now in progress: (1) announcing Jehovah’s judgment against Satan’s wicked world system and (2) building and establishing a society of God’s own people for preservation. (Jeremiah 1:10; 24:6, 7; Isaiah 26:20, 21) (Jeremiah 24:7) And I will give them a heart to know me, that I am Jehovah. They will become my people, and I will become their God, for they will return to me with all their heart.

*** w13 3/15 pp. 8-9 par. 4 Do You Have “a Heart to Know” Jehovah? *** 4 Jehovah said of those represented by the good figs: “I will give them a heart to know me, that I am Jehovah; and they must become my people.” (Jer. 24:7) That is the theme text of this article, and how encouraging it is! God is willing to give individuals “a heart to know” him. In this case, the “heart” relates to one’s disposition. Certainly, you want to have such a heart and to be part of his people. Steps to that end include studying and applying his Word, repenting and turning around, dedicating your life to God, and being baptized in the name of the Father, Son, and holy spirit. (Matt. 28:19, 20; Acts 3:19) You may already have taken those steps, or you may be regularly associating with Jehovah’s Witnesses and be in the process of doing so.

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dark years of World War I, many of Jehovah’s dedicated servants came under the influence of Babylon the Great in one way or another. But Jehovah’s watchful eye ‘was upon them in a good way.’ So it was that through the Greater Cyrus, Christ Jesus, Jehovah broke the power of Babylon the Great over them and gradually brought them into a spiritual paradise. These spiritual Israelites responded and returned to Jehovah with all their heart. Then, in 1931, they rejoiced to accept the name Jehovah’s Witnesses. Truly, it could now be said that they had become like a basket of very good figs in Jehovah’s eyes. 8 And Jehovah’s Witnesses have not missed the purpose of God’s undeserved kindness in freeing them from Babylon the Great. They have not kept the figlike sweetness of the Kingdom message of good news to themselves, but they have heralded it abroad in keeping with Jesus’ words at Matthew 24:14: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations.” And the result? More than 4,700,000 sheeplike ones who are not spiritual Israelites have broken free from Babylon the Great!

*** w94 3/1 pp. 15-17 Fruitage—Good And Bad *** Visionary Bad Figs 9 But what about that basket of bad figs in Jeremiah’s vision? Jeremiah now rivets his attention on Jehovah’s words found at Jeremiah chapter 24, verses 8 to 10: “Like the bad figs that cannot be eaten for badness, this in fact is what Jehovah has said: ‘So I shall give Zedekiah the king of Judah and his princes and the remnant of Jerusalem who are remaining over in this land and those who are dwelling in the land of Egypt—I will also give them over for quaking, for calamity, in all the

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kingdoms of the earth, for reproach and for a proverbial saying, for a taunt and for a malediction, in all the places to which I shall disperse them. And I will send against them the sword, the famine and the pestilence, until they come to their finish off the ground that I gave to them and to their forefathers.’” 10 So Zedekiah truly turned out to be a ‘bad fig’ in Jehovah’s eyes. Not only did he rebel against King Nebuchadnezzar by breaking the oath of loyalty he had made to that king in Jehovah’s name but he also completely rejected Jehovah’s compassion extended to him through Jeremiah. In fact, he even went as far as to have Jeremiah put in detention! No wonder Ezra sums up the king’s attitude as he does at 2 Chronicles 36:12: “He continued to do what was bad in the eyes of Jehovah his God. He did not humble himself.” In Jehovah’s eyes Zedekiah and those remaining in Jerusalem were like a basket of bad, rotten figs! Rotten Figurative Figs in Our Day 11 Now look around the world today. Do you think we can find a figurative basket of bad figs? Let us consider the facts by comparing our day with Jeremiah’s. In this 20th century, Jehovah has used the Jeremiah class, the anointed remnant, to warn the nations continually of his oncoming fury at the great tribulation. He has urged the national groups to give him the glory due his name, to worship him with spirit and truth, and to acknowledge his reigning Son, Christ Jesus, as earth’s rightful Ruler. What has been the reaction? Just the same as in Jeremiah’s day. The nations continue doing what is bad in Jehovah’s eyes. 12 Who are the ones fomenting this rebellious attitude? Who keep making jest of these Jeremiahlike messengers of God by questioning their authority to act as God’s ministers? Who keep despising the Word of God? Who today has been behind most of the persecution of Jehovah’s Witnesses? The answer is plain for all to see—it is Christendom, especially the clergy! And just look at all of Christendom’s rotten, bad fruitage that was discussed in the preceding article. Oh, yes, there certainly is a symbolic basket of bad figs in the earth today. In fact, Jehovah says that they cannot “be eaten for badness.” Jehovah’s words through Jeremiah echo down to our day: ‘They will come to their finish’! Jehovah’s rage against Christendom will find no healing. A Warning Lesson for Us 13 As we examine the implications of Jeremiah’s inspired warning message, the apostle Paul’s words at 1 Corinthians 10:11 ring in our ears: “Now these things went on befalling them as examples, and they were written for a warning to us upon whom the ends of the systems of things have arrived.” Have we personally taken to heart the warning conveyed to us by this vision of the two baskets of figs? What we have been discussing is an essential part of the things that befell Israel as a warning example for us. 14 Finally, let us recall Jehovah’s words to King David regarding Israel, as found at 2 Samuel 7:10: “I shall certainly appoint a place for my people Israel and plant them.” Jehovah tenderly cared for his people, Israel, in every way. There was every reason for the Israelites to produce good fruitage in their lives. They had but to listen to Jehovah’s divine teaching and to keep his commandments. Yet, only a few of them did that. The majority were so stubborn and wayward that they produced bad, rotten fruitage. (Jeremiah 24:9) I will make them an object of horror and calamity to all the kingdoms of the earth, a reproach, a proverbial saying, a cause for ridicule, and a curse in all the places to which I disperse them.

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*** w94 3/1 pp. 15-16 Fruitage—Good And Bad *** Visionary Bad Figs 9 But what about that basket of bad figs in Jeremiah’s vision? Jeremiah now rivets his attention on Jehovah’s words found at Jeremiah chapter 24, verses 8 to 10: “Like the bad figs that cannot be eaten for badness, this in fact is what Jehovah has said: ‘So I shall give Zedekiah the king of Judah and his princes and the remnant of Jerusalem who are remaining over in this land and those who are dwelling in the land of Egypt—I will also give them over for quaking, for calamity, in all the kingdoms of the earth, for reproach and for a proverbial saying, for a taunt and for a malediction, in all the places to which I shall disperse them. And I will send against them the sword, the famine and the pestilence, until they come to their finish off the ground that I gave to them and to their forefathers.’” 10 So Zedekiah truly turned out to be a ‘bad fig’ in Jehovah’s eyes. Not only did he rebel against King Nebuchadnezzar by breaking the oath of loyalty he had made to that king in Jehovah’s name but he also completely rejected Jehovah’s compassion extended to him through Jeremiah. In fact, he even went as far as to have Jeremiah put in detention! No wonder Ezra sums up the king’s attitude as he does at 2 Chronicles 36:12: “He continued to do what was bad in the eyes of Jehovah his God. He did not humble himself.” In Jehovah’s eyes Zedekiah and those remaining in Jerusalem were like a basket of bad, rotten figs! (Jeremiah 24:10) And I will send against them the sword, the famine, and the pestilence, until they have perished from the land that I gave to them and to their forefathers.”’”

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Chapters 25-28

(Jeremiah 25:1) The word that came to Jeremiah concerning all the people of Judah in the fourth year of Je·hoiʹa·kim son of Jo·siʹah, the king of Judah, which was the first year of King Neb·u·chad·nezʹzar of Babylon.

*** dp chap. 2 pp. 18-19 Daniel—A Book on Trial *** THE REIGN OF JEHOIAKIM 14 Daniel 1:1 reads: “In the third year of the kingship of Jehoiakim the king of Judah, Nebuchadnezzar the king of Babylon came to Jerusalem and proceeded to lay siege to it.” Critics have found fault with this scripture because it does not seem to agree with Jeremiah, who says that the fourth year of Jehoiakim was the first year of Nebuchadnezzar. (Jeremiah 25:1; 46:2) Was Daniel contradicting Jeremiah? With more information, the matter is readily clarified. When first made king in 628 B.C.E. by Pharaoh Necho, Jehoiakim became a mere puppet of that Egyptian ruler. This was about three years before Nebuchadnezzar succeeded his father to the throne of Babylon, in 624 B.C.E. Soon thereafter (in 620 B.C.E.), Nebuchadnezzar invaded Judah and made Jehoiakim a vassal king under Babylon. (2 Kings 23:34; 24:1) To a Jew living in Babylon, Jehoiakim’s “third year” would have been the third year of that king’s vassal service to Babylon. Daniel wrote from that perspective. Jeremiah, however, wrote from the perspective of the Jews living right in Jerusalem. So he referred to Jehoiakim’s kingship as starting when Pharaoh Necho made him king. 15 Really, then, this alleged discrepancy only bolsters the evidence that Daniel wrote his book in Babylon while among Jewish exiles. But there is another gaping hole in this argument against the book of Daniel. Remember that the writer of Daniel clearly had the book of Jeremiah available and even referred to it. (Daniel 9:2) If the writer of Daniel were a clever forger, as the critics claim, would he risk contradicting so respected a source as Jeremiah—and in the very first verse of his book at that? Of course not! (Jeremiah 25:4) And Jehovah sent all his servants the prophets to you, sending them again and again, but you would not listen or incline your ear to hear.

*** it-2 p. 127 Judah *** Time and again he sent his prophets to encourage repentance among the people, but often their warnings were not heeded. (Jer 25:4-7) Among the prophets serving in Judah were Shemaiah, Iddo, Azariah, Oded, Hanani, Jehu, Eliezer, Jahaziel, Micah, Hosea, Isaiah, Zephaniah, Habakkuk, and Jeremiah.—See ISRAEL Nos. 2 and 3.

*** w88 4/1 p. 22 par. 7 God’s Judgments Must Be Declared *** 7 Just as Jehovah kept sending his prophets to Israel and Judah, he has sent his witnesses to hammer away at the message of his coming judgment. (Jeremiah 7:25, 26; 25:4, 8, 9) (Jeremiah 25:5) They would say, ‘Turn back, please, each of you from your evil ways and your evil deeds; then you will continue dwelling for a long time to come in the land that Jehovah long ago gave to you and to your forefathers.

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*** w94 3/1 pp. 18-19 pars. 6-7 Jehovah’s Controversy With the Nations *** 6 Today, as in Jeremiah’s day, the approach to the end of a system of things is marked by the shedding of oceans of innocent blood, notably in the two world wars of this century. For the most part, these wars were fought by nations of Christendom, which claim to worship the God of the Bible. What hypocrisy! It is no wonder that Jehovah has sent his Witnesses to them, saying, in the words of Jeremiah 25:5, 6: “Turn back, please, every one from his bad way and from the badness of your dealings . . . And do not walk after other gods in order to serve them and to bow down to them, that you may not offend me with the work of your hands, and that I may not cause calamity to you.” 7 However, the nations of Christendom have failed to turn back. This has been demonstrated in their making further sacrifices to the god of war in Korea and Vietnam. And they continue to finance the merchants of death, the armaments manufacturers. The lands of Christendom provided the greater part of almost one trillion dollars spent on armaments each year during the 1980’s. From 1951 to 1991, the military outlay of the United States alone exceeded the net profits of all American corporations combined. Since the loudly proclaimed end of the Cold War, cuts have been made in outdated nuclear weapons, but huge arsenals of other deadly weapons remain and continue to be developed. Someday these may be used. (Jeremiah 25:6) Do not follow other gods and serve them and bow down to them, offending me with the work of your hands; otherwise I will bring calamity on you.’

*** w94 3/1 pp. 18-19 pars. 6-7 Jehovah’s Controversy With the Nations *** 6 Today, as in Jeremiah’s day, the approach to the end of a system of things is marked by the shedding of oceans of innocent blood, notably in the two world wars of this century. For the most part, these wars were fought by nations of Christendom, which claim to worship the God of the Bible. What hypocrisy! It is no wonder that Jehovah has sent his Witnesses to them, saying, in the words of Jeremiah 25:5, 6: “Turn back, please, every one from his bad way and from the badness of your dealings . . . And do not walk after other gods in order to serve them and to bow down to them, that you may not offend me with the work of your hands, and that I may not cause calamity to you.” 7 However, the nations of Christendom have failed to turn back. This has been demonstrated in their making further sacrifices to the god of war in Korea and Vietnam. And they continue to finance the merchants of death, the armaments manufacturers. The lands of Christendom provided the greater part of almost one trillion dollars spent on armaments each year during the 1980’s. From 1951 to 1991, the military outlay of the United States alone exceeded the net profits of all American corporations combined. Since the loudly proclaimed end of the Cold War, cuts have been made in outdated nuclear weapons, but huge arsenals of other deadly weapons remain and continue to be developed. Someday these may be used. (Jeremiah 25:8) “Therefore this is what Jehovah of armies says, ‘“Because you would not obey my words,

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take all the families of the north,’ is the utterance of Jehovah, ‘even sending to Nebuchadrezzar the king of Babylon, my servant, and I will bring them against this land and against its inhabitants and against all these nations round about; and I will devote them to destruction and make them an object of astonishment and something to whistle at and places devastated to time indefinite.’” Thus, starting with God’s professed people, Christendom, the great tribulation will get under way, finally extending earth wide, to ‘all the nations round about.’ 9 There was a time in Christendom when the Bible was respected, when marriage and family life were almost universally viewed as a source of happiness, when people rose early and found fulfillment in their daily work. Many refreshed themselves by reading and studying God’s Word by evening lamplight. But today, sexual promiscuity, divorce, drug abuse and drunkenness, delinquency, greed, lazy work habits, TV addiction, and other vices have corrupted life to an alarming degree. This is preliminary to the devastation that Jehovah God is about to execute on the permissive realm of Christendom. (Jeremiah 25:9) I am sending for all the families of the north,” declares Jehovah, “sending for King Neb·u·chad·nezʹzar of Babylon, my servant, and I will bring them against this land and against its inhabitants and against all these surrounding nations. I will devote them to destruction and make them an object of horror and something to whistle at and a perpetual ruin.

*** it-1 p. 220 Attitudes and Gestures *** Whistling. To “whistle at” something represented astonishment or wonderment. Such was the attitude produced in those viewing the awesome desolation of Judah, and later, the fearsome ruin of Babylon.—Jer 25:9; 50:13; 51:37.

*** g 6/12 p. 13 The Bible—A Book of Accurate Prophecy, Part 2 *** here I am sending . . . to Nebuchadrezzar the king of Babylon, . . . and I will bring them [the Babylonians] against this land and against its inhabitants

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*** g 6/12 p. 13 The Bible—A Book of Accurate Prophecy, Part 2 *** Jeremiah 25:8-11. Fulfillment: After an extended siege, Nebuchadnezzar sacked Jerusalem in 607 B.C.E. He also conquered other Judean cities, including Lachish and Azekah. (Jeremiah 34:6, 7)

*** g 6/12 p. 13 The Bible—A Book of Accurate Prophecy, Part 2 *** What history reveals: ● The Bible identifies Nebuchadnezzar as being the king of Babylon about the time of Jerusalem’s destruction. Archaeological evidence supports the Bible’s testimony about his existence. A cameo made of onyx stone is on display in Florence, Italy. It bears an inscription that says in part: “In honour of Merodach, his lord, Nebuchadnezzar, king of Babylon, in his life-time had this made.” Nebuchadnezzar ruled from 624 to 582 B.C.E.

*** w94 3/1 p. 19 Jehovah’s Controversy With the Nations *** Judgment Against the Permissive Realm of Christendom 8 Jehovah’s further words, found at Jeremiah 25:8, 9, now apply specifically to Christendom, which has failed to live up to Christian standards of righteousness: “Therefore this is what Jehovah of armies has said, ‘For the reason that you did not obey my words, here I am sending and I will take all the families of the north,’ is the utterance of Jehovah, ‘even sending to Nebuchadrezzar the king of Babylon, my servant, and I will bring them against this land and against its inhabitants and against all these nations round about; and I will devote them to destruction and make them an object of astonishment and something to whistle at and places devastated to time indefinite.’” Thus, starting with God’s professed people, Christendom, the great tribulation will get under way, finally extending earth wide, to ‘all the nations round about.’ 9 There was a time in Christendom when the Bible was respected, when marriage and family life were almost universally viewed as a source of happiness, when people rose early and found fulfillment in their daily work. Many refreshed themselves by reading and studying God’s Word by evening lamplight. But today, sexual promiscuity, divorce, drug abuse and drunkenness, delinquency, greed, lazy work habits, TV addiction, and other vices have corrupted life to an alarming degree. This is preliminary to the devastation that Jehovah God is about to execute on the permissive realm of Christendom.

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wealth, and the Jews themselves, were carried off to distant Babylon, just as Isaiah and Jeremiah had foretold.—2 Chronicles 36:6, 7, 12, 13, 17-21. 7 The Archaeological Encyclopedia of the Holy Land notes that when the Babylonian onslaught was over, “the destruction of the city [Jerusalem] was a total one.”1 Archaeologist W. F. Albright states: “Excavation and surface exploration in Judah have proved that the towns of Judah were not only completely destroyed by the Chaldeans in their two invasions, but were not reoccupied for generations—often never again in history.”2 Thus, archaeology confirms the shocking fulfillment of this prophecy. (Jeremiah 25:10) I will put an end to the sound of exultation and the sound of rejoicing from them, the voice of the bridegroom and the voice of the bride, the sound of the hand mill and the light of the lamp.

*** w15 7/1 p. 15 Did You Know? *** How were hand mills used in ancient times? Hand mills were used to grind grain into flour to make bread. Use of such mills was a daily chore for the women or the servants of virtually every household. The sound of grinding was associated with everyday life in ancient times.—Exodus 11:5; Jeremiah 25:10.

*** it-2 p. 403 Mill *** Bread was generally baked every day, and usually each family possessed its own hand mill. The grinding of grain into flour was ordinarily a daily activity of the women in the household. (Mt 24:41; Job 31:10; Ex 11:5; Isa 47:1, 2) They rose early in the morning to prepare the flour needed for the day’s bread. The sound of hand mills is referred to in the Bible as a symbol of normal peaceful conditions. Conversely, abandonment and desolation were indicated when “the sound of the hand mill” was absent.—Jer 25:10, 11; Re 18:21, 22; compare Ec 12:3, 4.

*** w14 6/1 p. 9 Have You Tasted the Bread of Life? *** Grinding the flour. Women usually prepared their flour by hand, one of their chores performed early in the day. (Proverbs 31:15; Matthew 24:41) In patriarchal times, the wheat that people commonly grew was emmer wheat, which produced grains that did not easily separate from the chaff. That made the work difficult, requiring pounding in a mortar or grinding in a hand mill. First, the wheat had to be moistened, pounded, and dried in the sun. Then, it was sifted to separate the grain before the milling could begin. Grinding enough flour for the family could take hours, and “the sound of the hand mill” was common in towns in Bible times. (Jeremiah 25:10)

*** re chap. 37 p. 270 par. 12 Mourning and Rejoicing at Babylon’s End *** 12 In comparable terms, Jeremiah prophesied concerning apostate Jerusalem: “I will destroy out of them the sound of exultation and the sound of rejoicing, the voice of the bridegroom and the voice of the bride, the sound of the hand mill and the light of the lamp. And all this land must become a devastated place, an object of astonishment.” (Jeremiah 25:10, 11) As the principal part of Babylon the Great, Christendom will become a lifeless ruin, as so vividly depicted by Jerusalem’s desolate condition after 607 B.C.E. The Christendom that once rejoiced lightheartedly and bustled with everyday noise will find herself conquered and abandoned.

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*** w94 3/1 pp. 19-20 par. 10 Jehovah’s Controversy With the Nations *** 10 Jehovah declares, as we read at Jeremiah chapter 25, verses 10 and 11: “I will destroy out of them the sound of exultation and the sound of rejoicing, the voice of the bridegroom and the voice of the bride, the sound of the hand mill and the light of the lamp. And all this land must become a devastated place, an object of astonishment.” It will indeed be astonishing when the mighty temples and luxurious palaces of Christendom come crashing to their ruin. How extensive will this destruction be? In Jeremiah’s time, the devastation of Judah and neighbor nations lasted through 70 years, which Psalm 90:10 describes as a typical lifetime. Jehovah’s execution of judgment today will be complete, everlasting. (Jeremiah 25:11) And all this land will be reduced to ruins and will become an object of horror, and these nations will have to serve the king of Babylon for 70 years.”’

*** it-1 p. 463 Chronology *** From 607 B.C.E. to return from exile. The length of this period is fixed by God’s own decree concerning Judah, that “all this land must become a devastated place, an object of astonishment, and these nations will have to serve the king of Babylon seventy years.”—Jer 25:8-11. The Bible prophecy does not allow for the application of the 70-year period to any time other than that between the desolation of Judah, accompanying Jerusalem’s destruction, and the return of the Jewish exiles to their homeland as a result of Cyrus’ decree. It clearly specifies that the 70 years would be years of devastation of the land of Judah. The prophet Daniel so understood the prophecy, for he states: “I myself, Daniel, discerned by the books the number of the years concerning which the word of Jehovah had occurred to Jeremiah the prophet, for fulfilling the devastations of Jerusalem, namely, seventy years.” (Da 9:2) After describing the conquest of Jerusalem by Nebuchadnezzar, 2 Chronicles 36:20, 21 states: “Furthermore, he carried off those remaining from the sword captive to Babylon, and they came to be servants to him and his sons until the royalty of Persia began to reign; to fulfill Jehovah’s word by the mouth of Jeremiah, until the land had paid off its sabbaths. All the days of lying desolated it kept sabbath, to fulfill seventy years.” Jerusalem came under final siege in Zedekiah’s 9th year (609 B.C.E.), and the city fell in his 11th year (607 B.C.E.), corresponding to Nebuchadnezzar’s 19th year of actual rule (counting from his accession year in 625 B.C.E.). (2Ki 25:1-8) In the fifth month of that year (the month of Ab, corresponding to parts of July and August) the city was set afire, the walls were pulled down, and the majority of the people were led off into exile. However, “some of the lowly people of the land” were allowed to remain, and these did so until the assassination of Gedaliah, Nebuchadnezzar’s appointee, whereupon they fled into Egypt, finally leaving Judah completely desolate. (2Ki 25:9-12, 22-26) This was in the seventh month, Ethanim (or Tishri, corresponding to parts of September and October). Hence the count of the 70 years of desolation must have begun about October 1, 607 B.C.E., ending in 537 B.C.E. By the seventh month of this latter year the first repatriated Jews arrived back in Judah, 70 years from the start of the full desolation of the land.—2Ch 36:21-23; Ezr 3:1.

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*** it-2 p. 332 Exiles Return From Babylon *** EXILES RETURN FROM BABYLON

IN 607 B.C.E. the once-prosperous land of Judah was made “a desolate waste, without an inhabitant,” as Jewish captives were led away to exile in Babylon and a remnant fled to Egypt. (Jer 9:11) The God of loving-kindness, though, would not leave his people in exile forever. He foretold that they would “have to serve the king of Babylon seventy years,” after which he would deliver a faithful remnant. (Jer 25:11, 12; 29:10-14) And not even the seemingly impregnable world power of Babylon could thwart God’s stated purpose. The return of the Jewish exiles demonstrates the unerring accuracy with which Jehovah’s prophecies are fulfilled. Even before the end of the 70 years of exile, Babylon fell, in 539 B.C.E., to the invading armies of Persian King Cyrus. Then, during his first year as ruler of Babylon, Cyrus issued a decree opening the way for the Jewish exiles to return to Jerusalem. (Ezr 1:1-4) A remnant that may have numbered 200,000 (including men, women, and children) made the journey, arriving in Judah in 537 B.C.E. (Ezr 1:5–3:1; 4:1) Thus the 70 years’ desolation ended exactly on time!

*** it-2 p. 1136 Tyre *** Later the prophet Isaiah recorded a further pronouncement against Tyre, which indicated that she would be forgotten for “seventy years.” (Isa 23:1-18) Years thereafter the prophet Jeremiah included Tyre among those nations that were singled out to drink the wine of Jehovah’s rage. (Jer 25:8-17, 22, 27; 27:2-7; 47:2-4) Since the nations mentioned in the prophecy of Jeremiah were to “serve the king of Babylon seventy years” (Jer 25:8-11), this suggests that both the prophecy of Isaiah and that of Jeremiah related to Nebuchadnezzar’s campaign against Tyre.

*** g 6/12 p. 13 The Bible—A Book of Accurate Prophecy, Part 2 *** And all this land must become a devastated place, an object of astonishment, and these nations will have to serve the king of Babylon seventy years.”—Jeremiah 25:8-11. Fulfillment: After an extended siege, Nebuchadnezzar sacked Jerusalem in 607 B.C.E. He also conquered other Judean cities, including Lachish and Azekah. (Jeremiah 34:6, 7) He deported most of the survivors to Babylon, where they were held captive for 70 years.

*** g 6/12 p. 13 The Bible—A Book of Accurate Prophecy, Part 2 *** ● The book The Bible and Archaeology says that excavations and surveys in Lachish confirm the following: “The final destruction was violent, and so fierce was the fire which destroyed the city [Lachish] that the limestone of the buildings turned to lime.”

*** w11 10/1 pp. 26-29 When Was Ancient Jerusalem Destroyed?—Part One *** “Seventy Years” for Whom? Years before the destruction, the Jewish prophet Jeremiah provided an essential clue to the time frame given in the Bible. He warned “all those living in Jerusalem,” saying: “This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years.” (Jeremiah 25:1, 2, 11, New International Version) The prophet later added: “This is what Jehovah has said, ‘In accord with the fulfilling of seventy years at Babylon I shall turn my attention

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to you people, and I will establish toward you my good word in bringing you back to this place.’” (Jeremiah 29:10) What is the significance of the “seventy years”? And how does this time period help us to determine the date of Jerusalem’s destruction? Instead of saying 70 years “at Babylon,” many translations read “for Babylon.” (NIV) Some historians therefore claim that this 70-year period applies to the Babylonian Empire. According to secular chronology, the Babylonians dominated the land of ancient Judah and Jerusalem for some 70 years, from about 609 B.C.E. until 539 B.C.E. when the capital city of Babylon was captured. The Bible, however, shows that the 70 years were to be a period of severe punishment from God—aimed specifically at the people of Judah and Jerusalem, who were in a covenant to obey him. (Exodus 19:3-6) When they refused to turn from their bad ways, God said: “I will summon . . . Nebuchadnezzar king of Babylon . . . against this land and its inhabitants and against all the surrounding nations.” (Jeremiah 25:4, 5, 8, 9, NIV) While nearby nations would also suffer Babylon’s wrath, the destruction of Jerusalem and the 70-year exile to follow were called by Jeremiah “the punishment of my people,” for Jerusalem had “sinned greatly.”—Lamentations 1:8; 3:42; 4:6, NIV. So according to the Bible, the 70 years was a period of bitter punishment for Judah, and God used the Babylonians as the instrument for inflicting this severe chastisement. Yet, God told the Jews: “When seventy years are completed, . . . I will . . . bring you back to this place”—the land of Judah and Jerusalem.—Jeremiah 29:10, NIV. When Did “the Seventy Years” Start? The inspired historian Ezra, who lived after the 70 years of Jeremiah’s prophecy were fulfilled, wrote of King Nebuchadnezzar: “He carried into exile to Babylon the remnant, who escaped from the sword, and they became servants to him and his sons until the kingdom of Persia came to power. The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah.”—2 Chronicles 36:20, 21, NIV. Thus, the 70 years were to be a period when the land of Judah and Jerusalem would enjoy “sabbath rests.” This meant that the land would not be cultivated—there would be no sowing of seed or pruning of vineyards. (Leviticus 25:1-5, NIV) Because of the disobedience of God’s people, whose sins may have included a failure to observe all the Sabbath years, the punishment was that their land would remain unworked and deserted for 70 years.—Leviticus 26:27, 32-35, 42, 43. When did the land of Judah become desolated and unworked? Actually, the Babylonians under Nebuchadnezzar attacked Jerusalem twice, years apart. When did the 70 years commence? Certainly not following the first time that Nebuchadnezzar laid siege to Jerusalem. Why not? Although at that time Nebuchadnezzar took many captives from Jerusalem to Babylon, he left others behind in the land. He also left the city itself standing. For years after this initial deportation, those left remaining in Judah, “the lowly class of the people,” lived off their land. (2 Kings 24:8-17) But then things drastically changed. A Jewish revolt brought the Babylonians back to Jerusalem. (2 Kings 24:20; 25:8-10) They razed the city, including its sacred temple, and they took many of its inhabitants captive to Babylon. Within two months, “all the people [who had been left behind in the land] from the least to the greatest, together with the army officers, fled to Egypt for fear of the Babylonians.” (2 Kings 25:25, 26, NIV) Only then, in the seventh Jewish month, Tishri (September/October), of that year could it be said that the land, now desolate and unworked, began to enjoy its Sabbath rest. To the Jewish refugees in Egypt, God said through Jeremiah: “You have seen all the disaster that I brought upon Jerusalem and upon all the cities of Judah. Behold, this day they are a desolation, and no one dwells in them.” (Jeremiah 44:1, 2, English Standard Version) So this event evidently marked the

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starting point of the 70 years. And what year was that? To answer, we need to see when that period ended. When Did “the Seventy Years” End? The prophet Daniel, who lived until “the kingdom of Persia came to power,” was on the scene in Babylon, and he calculated when the 70 years were due to end. He wrote: “I, Daniel, perceived in the books the number of years that, according to the word of the LORD to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.”—Daniel 9:1, 2, ESV. Ezra reflected on the prophecies of Jeremiah and linked the end of “the seventy years” to the time when “the LORD moved the heart of Cyrus king of Persia to make a proclamation.” (2 Chronicles 36:21, 22, NIV) When were the Jews released? The decree ending their exile was issued in “the first year of Cyrus the king of Persia.” (See the box “A Pivotal Date in History.”) Thus, by the fall of 537 B.C.E., the Jews had returned to Jerusalem to restore true worship.—Ezra 1:1-5; 2:1; 3:1-5. According to Bible chronology, then, the 70 years was a literal period of time that ended in 537 B.C.E. Counting back 70 years, the start date of the period would be 607 B.C.E.

*** jr chap. 13 p. 162 par. 16 “Jehovah Has Done What He Had in Mind” *** 16 Jehovah proclaimed through Jeremiah that the Jews would serve the Babylonians for 70 years. Then God would bring his people back to their land. (Read Jeremiah 25:8-11; 29:10.) Daniel had full confidence in this prophecy, and he used it to determine when “the devastations of Jerusalem” would end. (Dan. 9:2) “That Jehovah’s word from the mouth of Jeremiah might be accomplished,” stated Ezra, “Jehovah roused the spirit of Cyrus the king of Persia,” who had conquered Babylon, to restore the Jews to their land. (Ezra 1:1-4) The returnees could thereafter exult in the peace of their homeland and restore pure worship there, as Jeremiah had foretold.— Jer. 30:8-10; 31:3, 11, 12; 32:37.

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*** wi p. 7 The Bible—Inspired by God? *** Jeremiah the prophet proclaimed: “I am going to . . . bring them [the Babylonians] against this land and its inhabitants . . . This whole land shall be a desolate ruin. And those nations shall serve the king of Babylon seventy years.”—Jeremiah 25:9, 11, prophesied b. 625 B.C.E. Fulfillment—607 B.C.E. (586 B.C.E. according to most secular chronologies): Babylon destroyed Jerusalem after a year and a half siege. The city and temple were razed, and the Jews themselves were carried off to Babylon. (2 Chronicles 36:6, 7, 12, 13, 17-21) The entire nation remained in captivity for 70 years, as Jeremiah had foretold. Their miraculous release in 537 B.C.E. by Cyrus the Great, who conquered Babylon, fulfilled the prophecy of Isaiah, which had mentioned him by name. (Isaiah 44:24-28) The prophet Daniel, in captivity in Babylon, calculated the exact time of the release of his people, basing his conclusion on Jeremiah’s prophecy.—Daniel 9:1, 2.

*** gm chap. 9 pp. 119-120 pars. 5-7 Prophecies That Came True *** Babylon replaced Assyria as the dominant world power, while Judah became so degraded, religiously speaking, that God withdrew his blessing. Now, another prophet, Jeremiah, was inspired to repeat Isaiah’s warning. Jeremiah proclaimed: “I will bring [the Babylonians] against this land and against its inhabitants . . . And all this land must become a devastated place, an object of astonishment, and these nations will have to serve the king of Babylon seventy years.”—Jeremiah 25:9, 11. 6 About four years after Jeremiah uttered that prophecy, the Babylonians made Judah part of their empire. Three years after that, they took some Jewish captives, along with some of the wealth of the temple at Jerusalem, to Babylon. Eight years later, Judah revolted and was again invaded by the Babylonian king, Nebuchadnezzar. This time, the city and its temple were destroyed. All its wealth, and the Jews themselves, were carried off to distant Babylon, just as Isaiah and Jeremiah had foretold.—2 Chronicles 36:6, 7, 12, 13, 17-21. 7 The Archaeological Encyclopedia of the Holy Land notes that when the Babylonian onslaught was over, “the destruction of the city [Jerusalem] was a total one.”1 Archaeologist W. F. Albright states: “Excavation and surface exploration in Judah have proved that the towns of Judah were not only completely destroyed by the Chaldeans in their two invasions, but were not reoccupied for generations—often never again in history.”2 Thus, archaeology confirms the shocking fulfillment of this prophecy.

*** w86 1/15 p. 8 Jehovah Fulfills His Promises! *** They rebuild the sacred altar and offer up sacrifices to Jehovah. Next, in the fall of 537 B.C.E., they celebrate the Festival of Booths. The foretold 70 years of desolation end exactly on time!— Jeremiah 25:11; 29:10. (Jeremiah 25:12) “‘But when 70 years have been fulfilled, I will call to account the king of Babylon and that nation for their error,’ declares Jehovah, ‘and I will make the land of the Chal·deʹans a desolate wasteland for all time.

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*** w94 3/1 p. 20 par. 12 Jehovah’s Controversy With the Nations *** 12 In ancient times it became Babylon’s turn to experience Jehovah’s burning anger. Accordingly, beginning with Jeremiah chapter 25, verse 12, the prophecy views matters from a later, changed standpoint. No longer in the role of Jehovah’s Executioner, Nebuchadnezzar and Babylon are now included among all the worldly nations. This is similar to the situation today. “The ten horns” of Revelation chapter 17 will desolate false religion, but later they themselves will suffer destruction along with all other “kings of the earth,” as described in Revelation chapter 19.

*** si p. 84 par. 35 Bible Book Number 14—2 Chronicles *** 35 The closing verses of Second Chronicles (36:17-23) give conclusive proof of the fulfillment of Jeremiah 25:12 and, in addition, show that a full 70 years must be counted from the complete desolation of the land to the restoration of Jehovah’s worship at Jerusalem in 537 B.C.E. This desolation therefore begins in 607 B.C.E.—Jer. 29:10; 2 Ki. 25:1-26; Ezra 3:1-6. (Jeremiah 25:13) I will bring on that land all my words that I have spoken against it, all that is written in this book that Jeremiah has prophesied against all the nations.

*** w94 3/1 p. 20 par. 12 Jehovah’s Controversy With the Nations *** Jeremiah 25:13, 14 describes how Babylon, along with “all the nations” that have exploited Jehovah’s people, comes into judgment. Jehovah had used Nebuchadnezzar as executioner in punishing Judah. Yet both he and Babylon’s later kings proudly came to exalt themselves against Jehovah himself, as demonstrated, for example, by the desecration of the vessels of Jehovah’s temple. (Daniel 5:22, 23) And when the Babylonians destroyed Jerusalem, Judah’s neighbor nations—Moab, Ammon, Tyre, Edom, and others—exulted and mocked God’s people. They too must reap due recompense from Jehovah. (Jeremiah 25:14) For many nations and great kings will make slaves of them, and I will repay them according to their deeds and the work of their own hands.’”

*** w94 3/1 p. 20 par. 12 Jehovah’s Controversy With the Nations *** Jeremiah 25:13, 14 describes how Babylon, along with “all the nations” that have exploited Jehovah’s people, comes into judgment. Jehovah had used Nebuchadnezzar as executioner in punishing Judah. Yet both he and Babylon’s later kings proudly came to exalt themselves against Jehovah himself, as demonstrated, for example, by the desecration of the vessels of Jehovah’s temple. (Daniel 5:22, 23) And when the Babylonians destroyed Jerusalem, Judah’s neighbor nations—Moab, Ammon, Tyre, Edom, and others—exulted and mocked God’s people. They too must reap due recompense from Jehovah. (Jeremiah 25:15) For this is what Jehovah the God of Israel said to me: “Take this cup of the wine of wrath out of my hand, and make all the nations to whom I send you drink it.

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hand of Jehovah to pour out indignation against unfaithful Judah and Jerusalem. (Jer 25:15, 17, 18; 51:7)

*** it-2 pp. 291-292 Madness *** In prophecy Babylonian King Nebuchadnezzar was likened to the ‘cup of the wine of Jehovah’s rage.’ This the nations would have to drink, and it would cause them to “shake back and forth and act like crazed men because of the sword that I [Jehovah] am sending among them.” (Jer 25:15, 16)

*** re chap. 30 p. 207 par. 4 “Babylon the Great Has Fallen!” *** “Take this cup of the wine of rage out of my hand, and you must make all the nations to whom I am sending you drink it. And they must drink and shake back and forth and act like crazed men because of the sword that I am sending among them.” (Jeremiah 25:15, 16) In the sixth and seventh centuries B.C.E., Jehovah used ancient Babylon to pour out a symbolic cup of tribulation for many nations to drink, including apostate Judah, so that even his own people were taken into exile.

*** w94 3/1 p. 20 Jehovah’s Controversy With the Nations *** Judgment Against “All the Nations” 13 Hence, Jeremiah declares, as recorded at chapter 25, verses 15 and 16: “This is what Jehovah the God of Israel said to me: ‘Take this cup of the wine of rage out of my hand, and you must make all the nations to whom I am sending you drink it. And they must drink and shake back and forth and act like crazed men because of the sword that I am sending among them.’” Why is it a ‘cup of the wine of Jehovah’s rage’? At Matthew 26:39, 42 and John 18:11, Jesus spoke of a “cup” as symbolizing God’s will for him. Similarly, a cup is used to symbolize Jehovah’s will for the nations to drink of his divine vengeance. (Jeremiah 25:16) And they will drink and stagger and act like madmen because of the sword that I am sending among them.”

*** w94 3/1 p. 20 par. 13 Jehovah’s Controversy With the Nations *** Similarly, a cup is used to symbolize Jehovah’s will for the nations to drink of his divine vengeance. Jeremiah 25:17-26 lists these national groups that foreshadow the nations today.

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*** w94 3/1 p. 20 Jehovah’s Controversy With the Nations *** Judgment Against “All the Nations” 13 Hence, Jeremiah declares, as recorded at chapter 25, verses 15 and 16: “This is what Jehovah the God of Israel said to me: ‘Take this cup of the wine of rage out of my hand, and you must make all the nations to whom I am sending you drink it. And they must drink and shake back and forth and act like crazed men because of the sword that I am sending among them.’” Why is it a ‘cup of the wine of Jehovah’s rage’? At Matthew 26:39, 42 and John 18:11, Jesus spoke of a “cup” as symbolizing God’s will for him. Similarly, a cup is used to symbolize Jehovah’s will for the nations to drink of his divine vengeance. (Jeremiah 25:17) So I took the cup out of the hand of Jehovah and made all the nations to whom Jehovah sent me drink:

*** it-1 p. 682 Edom *** Later History and Disappearance. The king of Edom was warned by means of Jehovah’s prophet Jeremiah to bring his neck under the yoke of Nebuchadnezzar, the king of Babylon. (Jer 27:1-7) What the Edomites actually did in this regard is not recorded. However, after the destruction of Jerusalem in 607 B.C.E., some Judean exiles found temporary refuge in Edom. Then, after the departure of the Babylonian armies, these refugees returned to their land and finally fled down to Egypt. (Jer 40:11, 12; 43:5-7) Soon the time for Edom to drink deeply from the cup of Jehovah’s wrath arrived. (Jer 25:15-17, 21) This occurred about the middle of the sixth century B.C.E., under the Babylonian king Nabonidus. According to C. J. Gadd, a scholar of Babylonian history and literature, the troops of Nabonidus that conquered Edom and Tema included Jewish soldiers. Commenting on this, John Lindsay wrote: “Thus, in part at least, the words of the prophet found a fulfilment when he wrote of Yahweh saying ‘I will lay my vengeance upon Edom by the hand of my people Israel’ (Ezek. 25.14). We have also a partial fulfilment of the words of Obadiah who said that Edom’s ‘allies’, ‘confederates’, ‘trusted friends’ would ‘deceive’, ‘prevail against’ and ‘set a trap under’ them. Here we may see a reference to the Babylonians who, although in the days of Nebuchadrezzar were willing to allow them a share in Judah’s loss, under Nabonidus curbed once and for all the commercial and mercantile ambitions of Edom (cf. Obad. 1 and 7).”—Palestine Exploration Quarterly, London, 1976, p. 39.

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must go down, next the political powers, and then Satan himself is to be abyssed.—Revelation 18:8; 19:19-21; 20:1-3. (Jeremiah 25:18) starting with Jerusalem and the cities of Judah, her kings and her princes, to make them a ruin, an object of horror, something to whistle at and a curse, as it is today;

*** w94 3/1 p. 21 par. 14 Jehovah’s Controversy With the Nations *** Thus, Jeremiah 25:17-26 parallels Revelation chapters 18 through 20 in clarifying the sequence of events as the cup of Jehovah’s rage is passed around. First, the world empire of false religion must go down, next the political powers, and then Satan himself is to be abyssed.—Revelation 18:8; 19:19-21; 20:1-3. (Jeremiah 25:19) then Pharʹaoh king of Egypt and his servants, his princes, and all his people,

*** it-1 p. 698 Egypt, Egyptian *** Defeat by Nebuchadnezzar. But Egypt’s bid to reestablish Egyptian control in Syria and Palestine was short-lived; Egypt was doomed to drink the bitter cup of defeat, according to Jehovah’s prophecy already pronounced by Jeremiah (25:17-19). Egypt’s downfall began with its decisive defeat at Carchemish on the Euphrates River by the Babylonians under Nebuchadnezzar as crown prince in 625 B.C.E., an event described at Jeremiah 46:2-10 as well as in a Babylonian chronicle. Nebuchadnezzar, now king of Babylon, next took over Syria and Palestine, and Judah became a vassal state of Babylon. (2Ki 24:1) Egypt made one last attempt to remain a power in Asia. A military force of Pharaoh (his name is not mentioned in the Bible) came out of Egypt in answer to King Zedekiah’s request for military support in his revolt against Babylon in 609-607 B.C.E. Producing only a temporary lifting of the Babylonian siege, Egypt’s troops were forced to withdraw, and Jerusalem was left to destruction.—Jer 37:5-7; Eze 17:15-18. Despite vigorous warning by Jeremiah (Jer 42:7-22), the remnant of Judah’s population fled to Egypt as a sanctuary, evidently joining Jews already in that land. (Jer 24:1, 8-10) Places specifically mentioned where they took up dwelling are Tahpanhes, apparently a fortress city in the Delta region (Jer 43:7-9); Migdol; and Noph, considered to be the same as Memphis, an early capital in Lower Egypt (Jer 44:1; Eze 30:13). Thus, “the language of Canaan” (evidently Hebrew) was now being spoken in Egypt by these refugees. (Isa 19:18) Foolishly they renewed in Egypt the very idolatrous practices that had brought Jehovah’s judgment against Judah. (Jer 44:2-25) But the fulfillment of Jehovah’s prophecies caught up with the Israelite refugees when Nebuchadnezzar marched against Egypt and conquered the land.—Jer 43:8-13; 46:13-26. One Babylonian text, dated to Nebuchadnezzar’s 37th year (588 B.C.E.), has been found that mentions a campaign against Egypt. Whether it relates to the original conquest or merely to a subsequent military action cannot be said. At any rate, Nebuchadnezzar received Egypt’s wealth as his pay for military service rendered in Jehovah’s execution of judgment against Tyre, an opposer of God’s people.—Eze 29:18-20; 30:10-12.

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*** w94 3/1 p. 20 par. 14 Jehovah’s Controversy With the Nations *** Next, the entire world, as symbolized by Egypt, must drink from the cup of the wine of Jehovah’s rage!

*** w94 3/1 p. 21 par. 14 Jehovah’s Controversy With the Nations *** Thus, Jeremiah 25:17-26 parallels Revelation chapters 18 through 20 in clarifying the sequence of events as the cup of Jehovah’s rage is passed around. First, the world empire of false religion must go down, next the political powers, and then Satan himself is to be abyssed.—Revelation 18:8; 19:19-21; 20:1-3. (Jeremiah 25:20) and all their mixed populations; all the kings of the land of Uz; all the kings of the land of the Phi·lisʹtines, Ashʹke·lon, Gazʹa, Ekʹron, and those remaining of Ashʹdod;

*** it-1 p. 190 Ashdod *** Ashdod seems to have been in a weakened state by the time of Jeremiah (after 647 B.C.E.) so that he spoke of “the remnant of Ashdod.” (Jer 25:20)

*** it-2 p. 417 Mixed Company *** At Nehemiah 13:3 and Jeremiah 25:20 the expression “mixed company” denotes non-Israelites. The Nehemiah reference pertains to such foreigners as Moabites and Ammonites. (Ne 13:1) That the sons of these foreigners (half-Israelite) may also have been included is suggested by the fact that earlier the Israelites dismissed both their foreign wives and sons.—Ezr 10:44. (Jeremiah 25:21) Eʹdom, Moʹab, and the Amʹmon·ites;

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(Jeremiah 25:26) and all the kings of the north near and far, one after the other, and all the other kingdoms of the earth that are on the surface of the ground; and the king of Sheʹshach will drink after them.

*** it-1 p. 657 Drunkenness *** Because of Babylon’s harsh treatment of God’s people, Babylon (“the king of Sheshach”) drank the same cup 68 years later.—Jer 25:15-29.

*** it-2 p. 926 Sheshach *** SHESHACH

(Sheʹshach). Probably a symbolic name for Babylon. (Jer 25:26; 51:41) One suggestion is that Sheshach means “Copper-Gated,” and this would fit Babylon. Still another view is that “Sheshach” stood for SiskuKI of an old Babylonian royal register. Sisku or Siska may have been a district of ancient Babylon. Jewish tradition, however, has it that Sheshach is a cipher for the Hebrew name Babel (or, Babylon), by the device known as athbash. According to this cryptographic system, the true name is disguised by replacing the last letter of the Hebrew alphabet (taw) with the first (ʼaʹleph), and the second-last letter (shin) with the second (behth), and so on. Consequently, in “Babel” each behth (b) would be changed to shin (sh), and the laʹmedh (l) to kaph (kh), thus becoming She·shakhʹ. The name Sheshach may also imply humiliation, for which Babylon was due.—Jer 25:26, ftn; Soncino Books of the Bible, edited by A. Cohen, London, 1949.

*** w94 3/1 pp. 20-21 par. 14 Jehovah’s Controversy With the Nations *** Yes, “all the kings of the north who are near and far away, one after the other, and all the other kingdoms of the earth that are on the surface of the ground” must drink. Finally, “the king of Sheshach himself will drink after them.” And who is this “king of Sheshach”? Sheshach is a symbolic name, a cryptogram, or code, for Babylon. Just as Satan was the invisible king over Babylon, so he is “the ruler of the world” to this day, as indicated by Jesus. (John 14:30) Thus, Jeremiah 25:17-26 parallels Revelation chapters 18 through 20 in clarifying the sequence of events as the cup of Jehovah’s rage is passed around. First, the world empire of false religion must go down, next the political powers, and then Satan himself is to be abyssed.—Revelation 18:8; 19:19- 21; 20:1-3.

*** w94 3/1 p. 20 par. 14 Jehovah’s Controversy With the Nations *** 14 After Christendom, like Judah, is made “a devastated place, an object of astonishment, something to whistle at and a malediction,” destruction is in store for the rest of the world empire of false religion. (Jeremiah 25:27) “And you must say to them, ‘This is what Jehovah of armies, the God of Israel, says: “Drink and get drunk and vomit and fall so that you cannot get up because of the sword that I am sending among you.”’

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*** w94 3/1 p. 21 pars. 16-17 Jehovah’s Controversy With the Nations *** 16 Satan’s entire world system, starting with Christendom, must drink from Jehovah’s cup of vengeance. His further command to Jeremiah, recorded at chapter 25, verses 27 to 29, bears this out: “You must say to them, ‘This is what Jehovah of armies, the God of Israel, has said: “Drink and get drunk and puke and fall so that you cannot get up because of the sword that I am sending among you.”’ And it must occur that in case they refuse to take the cup out of your hand to drink, you must also say to them, ‘This is what Jehovah of armies has said: “You will drink without fail. For, look! it is upon the city upon which my name is called that I am starting off in bringing calamity, and should you yourselves in any way go free of punishment?”’ ‘You will not go free of punishment, for there is a sword that I am calling against all the inhabitants of the earth,’ is the utterance of Jehovah of armies.” 17 Those are strong words—indeed, fear-inspiring words, for they are spoken by the Sovereign Lord of all the universe, Jehovah God. During millenniums of time, he has patiently endured the blasphemies, the reproaches, and the hatred that have been heaped upon his holy name. The time has at last arrived, though, for him to answer the prayer that his beloved Son, Jesus Christ, taught his disciples while here on earth: “You must pray, then, this way: ‘Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.’” (Matthew 6:9, 10) It is Jehovah’s will that Jesus act as His sword in executing vengeance. (Jeremiah 25:28) And if they refuse to take the cup out of your hand to drink, say to them, ‘This is what Jehovah of armies says: “You must drink it!

*** w94 3/1 p. 21 pars. 16-17 Jehovah’s Controversy With the Nations *** 16 Satan’s entire world system, starting with Christendom, must drink from Jehovah’s cup of vengeance. His further command to Jeremiah, recorded at chapter 25, verses 27 to 29, bears this out: “You must say to them, ‘This is what Jehovah of armies, the God of Israel, has said: “Drink and get drunk and puke and fall so that you cannot get up because of the sword that I am sending among you.”’ And it must occur that in case they refuse to take the cup out of your hand to drink, you must also say to them, ‘This is what Jehovah of armies has said: “You will drink without fail. For, look! it is upon the city upon which my name is called that I am starting off in bringing calamity, and should you yourselves in any way go free of punishment?”’ ‘You will not go free of punishment, for there is a sword that I am calling against all the inhabitants of the earth,’ is the utterance of Jehovah of armies.” 17 Those are strong words—indeed, fear-inspiring words, for they are spoken by the Sovereign Lord of all the universe, Jehovah God. During millenniums of time, he has patiently endured the blasphemies, the reproaches, and the hatred that have been heaped upon his holy name. The time has at last arrived, though, for him to answer the prayer that his beloved Son, Jesus Christ, taught his disciples while here on earth: “You must pray, then, this way: ‘Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.’” (Matthew 6:9, 10) It is Jehovah’s will that Jesus act as His sword in executing vengeance. (Jeremiah 25:29) For look! if I am bringing calamity first on the city that bears my name, should you go unpunished?”’ “‘You will not go unpunished, for I am calling for a sword against all the inhabitants of the earth,’ declares Jehovah of armies.

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out: “You must say to them, ‘This is what Jehovah of armies, the God of Israel, has said: “Drink and get drunk and puke and fall so that you cannot get up because of the sword that I am sending among you.”’ And it must occur that in case they refuse to take the cup out of your hand to drink, you must also say to them, ‘This is what Jehovah of armies has said: “You will drink without fail. For, look! it is upon the city upon which my name is called that I am starting off in bringing calamity, and should you yourselves in any way go free of punishment?”’ ‘You will not go free of punishment, for there is a sword that I am calling against all the inhabitants of the earth,’ is the utterance of Jehovah of armies.” 17 Those are strong words—indeed, fear-inspiring words, for they are spoken by the Sovereign Lord of all the universe, Jehovah God. During millenniums of time, he has patiently endured the blasphemies, the reproaches, and the hatred that have been heaped upon his holy name. The time has at last arrived, though, for him to answer the prayer that his beloved Son, Jesus Christ, taught his disciples while here on earth: “You must pray, then, this way: ‘Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.’” (Matthew 6:9, 10) It is Jehovah’s will that Jesus act as His sword in executing vengeance. (Jeremiah 25:30) “And you are to prophesy all these words to them and say to them, ‘From on high Jehovah will roar, And from his holy dwelling he will make his voice heard. He will roar loudly against his abiding place. Shouting like those treading the winepress, He will sing triumphantly against all the inhabitants of the earth.’

*** w94 3/1 p. 22 par. 19 Jehovah’s Controversy With the Nations *** 19 Jeremiah chapter 25, in verses 30 and 31, continues: “‘From on high Jehovah himself will roar, and from his holy dwelling he will give forth his voice. Without fail he will roar upon his abiding place. A shout like that of those treading the winepress he will sing out against all the inhabitants of the earth. A noise will certainly come clear to the farthest part of the earth, for there is a controversy that Jehovah has with the nations. He must personally put himself in judgment with all flesh. As regards the wicked ones, he must give them to the sword,’ is the utterance of Jehovah.” No nation will escape from thus drinking of the cup of Jehovah’s rage. It is high time, therefore, that all righthearted people separate themselves from the wickedness of the nations before the four angels release the tempestuous storm wind of Jehovah’s rage. (Jeremiah 25:31) ‘A noise will resound to the ends of the earth, For Jehovah has a controversy with the nations. He will personally pass judgment on all humans. And he will put the wicked to the sword,’ declares Jehovah.

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(Jeremiah 25:32) This is what Jehovah of armies says: ‘Look! A calamity is spreading from nation to nation, And a great tempest will be unleashed from the remotest parts of the earth.

*** w94 3/1 p. 22 pars. 19-20 Jehovah’s Controversy With the Nations *** Tempestuous indeed, for Jeremiah’s prophecy continues at verses 32 and 33: 20 “This is what Jehovah of armies has said, ‘Look! A calamity is going forth from nation to nation, and a great tempest itself will be roused up from the remotest parts of the earth. And those slain by Jehovah will certainly come to be in that day from one end of the earth clear to the other end of the earth. They will not be bewailed, neither will they be gathered up or be buried. As manure on the surface of the ground they will become.’” Truly a gruesome scenario, but this action is necessary in order to cleanse the earth of all wickedness before bringing in the Paradise of God’s promise. (Jeremiah 25:33) “‘And those slain by Jehovah in that day will be from one end of the earth clear to the other end of the earth. They will not be mourned, nor will they be gathered up or buried. They will become like manure on the surface of the ground.’

*** w94 3/1 p. 22 pars. 19-20 Jehovah’s Controversy With the Nations *** Tempestuous indeed, for Jeremiah’s prophecy continues at verses 32 and 33: 20 “This is what Jehovah of armies has said, ‘Look! A calamity is going forth from nation to nation, and a great tempest itself will be roused up from the remotest parts of the earth. And those slain by Jehovah will certainly come to be in that day from one end of the earth clear to the other end of the earth. They will not be bewailed, neither will they be gathered up or be buried. As manure on the surface of the ground they will become.’” Truly a gruesome scenario, but this action is necessary in order to cleanse the earth of all wickedness before bringing in the Paradise of God’s promise. (Jeremiah 25:34) Wail, you shepherds, and cry out! Wallow about, you majestic ones of the flock, Because the time of your slaughter and your dispersion has come, And you will fall like a precious vessel!

*** re chap. 39 p. 283 par. 16 The Warrior-King Triumphs at Armageddon *** And Jeremiah addresses such corrupt governmental leaders and their lackeys, saying: “Howl, you shepherds, and cry out! And wallow about, you majestic ones of the flock, because your days for slaughtering and for your scatterings have been fulfilled, and you must fall like a desirable vessel!” However desirable those rulers may have appeared to a wicked world, one blow from the King’s iron scepter will shatter them, as if smashing an attractive vessel. It will be just as David prophesied concerning the Lord Jesus: “The rod of your strength Jehovah will send out of Zion, saying: ‘Go subduing in the midst of your enemies.’ Jehovah himself at your right hand will certainly break kings to pieces on the day of his anger. He will execute judgment among the nations; he will cause a fullness of dead bodies.”—Psalm 2:9, 12; 83:17, 18; 110:1, 2, 5, 6; Jeremiah 25:34.

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*** w94 3/1 pp. 22-23 Jehovah’s Controversy With the Nations *** Shepherds to Howl and Cry Out 21 Verses 34 to 36 speak further of Jehovah’s judgment, saying: “Howl, you shepherds, and cry out! And wallow about, you majestic ones of the flock, because your days for slaughtering and for your scatterings have been fulfilled, and you must fall like a desirable vessel! And a place to flee to has perished from the shepherds, and a means of escape from the majestic ones of the flock. Listen! The outcry of the shepherds, and the howling of the majestic ones of the flock, for Jehovah is despoiling their pasturage.” 22 Who are these shepherds? They are not the religious leaders, who have already drunk of Jehovah’s anger. They are the militaristic shepherds, described also at Jeremiah 6:3, who assemble their armies in droves in defiance of Jehovah. They are the political rulers, who have grown rich at the expense of the ruled. Many of these are wheeler-dealers, masters of corruption. They have been slow to assuage the famines that have decimated entire peoples in disadvantaged lands. They enrich “the majestic ones of the flock,” such as armaments barons and greedy destroyers of the environment, while declining to provide the medical help and nourishing food that could at so little cost save tens of millions of dying children. (Jeremiah 25:35) The shepherds have no place to flee, And there is no escape for the majestic ones of the flock.

*** w94 3/1 pp. 22-23 Jehovah’s Controversy With the Nations *** Shepherds to Howl and Cry Out 21 Verses 34 to 36 speak further of Jehovah’s judgment, saying: “Howl, you shepherds, and cry out! And wallow about, you majestic ones of the flock, because your days for slaughtering and for your scatterings have been fulfilled, and you must fall like a desirable vessel! And a place to flee to has perished from the shepherds, and a means of escape from the majestic ones of the flock. Listen! The outcry of the shepherds, and the howling of the majestic ones of the flock, for Jehovah is despoiling their pasturage.” 22 Who are these shepherds? They are not the religious leaders, who have already drunk of Jehovah’s anger. They are the militaristic shepherds, described also at Jeremiah 6:3, who assemble their armies in droves in defiance of Jehovah. They are the political rulers, who have grown rich at the expense of the ruled. Many of these are wheeler-dealers, masters of corruption. They have been slow to assuage the famines that have decimated entire peoples in disadvantaged lands. They enrich “the majestic ones of the flock,” such as armaments barons and greedy destroyers of the environment, while declining to provide the medical help and nourishing food that could at so little cost save tens of millions of dying children. (Jeremiah 25:36) Listen! The outcry of the shepherds And the wailing of the majestic ones of the flock, For Jehovah is devastating their pasture.

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Listen! The outcry of the shepherds, and the howling of the majestic ones of the flock, for Jehovah is despoiling their pasturage.” 22 Who are these shepherds? They are not the religious leaders, who have already drunk of Jehovah’s anger. They are the militaristic shepherds, described also at Jeremiah 6:3, who assemble their armies in droves in defiance of Jehovah. They are the political rulers, who have grown rich at the expense of the ruled. Many of these are wheeler-dealers, masters of corruption. They have been slow to assuage the famines that have decimated entire peoples in disadvantaged lands. They enrich “the majestic ones of the flock,” such as armaments barons and greedy destroyers of the environment, while declining to provide the medical help and nourishing food that could at so little cost save tens of millions of dying children. (Jeremiah 25:37) And the peaceful dwelling places have been made lifeless Because of the burning anger of Jehovah.

*** w94 3/1 p. 23 par. 23 Jehovah’s Controversy With the Nations *** 23 It is no wonder that Jeremiah chapter 25 concludes, in verses 37 and 38, by saying of these who selfishly sought peace for themselves alone: “The peaceful abiding places have been rendered lifeless because of the burning anger of Jehovah. He has left his covert just like a maned young lion, for their land has become an object of astonishment because of the maltreating sword and because of his burning anger.” Astonishment indeed! Yet, Jehovah’s burning anger will assuredly be expressed through the One described at Revelation 19:15, 16 as the “King of kings and Lord of lords,” who shepherds the nations with a rod of iron. (Jeremiah 25:38) He has left his lair just like a young lion, For their land has become an object of horror Because of the cruel sword And because of his burning anger.”

*** w94 3/1 p. 23 par. 23 Jehovah’s Controversy With the Nations *** 23 It is no wonder that Jeremiah chapter 25 concludes, in verses 37 and 38, by saying of these who selfishly sought peace for themselves alone: “The peaceful abiding places have been rendered lifeless because of the burning anger of Jehovah. He has left his covert just like a maned young lion, for their land has become an object of astonishment because of the maltreating sword and because of his burning anger.” Astonishment indeed! Yet, Jehovah’s burning anger will assuredly be expressed through the One described at Revelation 19:15, 16 as the “King of kings and Lord of lords,” who shepherds the nations with a rod of iron. (Jeremiah 26:3) Perhaps they will listen and each one will turn back from his evil way, and I will change my mind concerning the calamity that I intend to bring on them because of their evil deeds.

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This is not just a cold rescinding of a sentence. Jehovah’s feelings change toward repentant sinners. According to some scholars, the origin of the Hebrew verb translated “feel regret” in the verses cited above is thought to reflect the idea of “breathing deeply,” maybe with a sigh. This may indicate that when Jehovah sees genuine remorse in a human heart, figuratively he breathes deeply, as with a sigh of relief. God can show the repentant person the loving attention enjoyed by those having His approval. That sinner may still face certain consequences, yet God is pleased with his change of heart. He softens “the calamity,” or divine discipline, that otherwise might be due. (Jer. 26:13) What human judge is inclined to recognize true repentance in this way? Jehovah takes delight in doing so.—Jer. 9:24. (Jeremiah 26:10) When the princes of Judah heard these words, they came up from the house of the king to the house of Jehovah and sat down at the entrance of the new gate of Jehovah.

*** it-1 p. 897 Gate, Gateway *** “Upper gate of the house of Jehovah.” This may have been a gate leading to the inner court, possibly “the new gate of Jehovah,” where Jeremiah was tried; also where Jeremiah’s secretary Baruch read the scroll before the people. (Jer 26:10; 36:10) Jeremiah may have called it “the new gate” because it had not been so anciently built as the others; possibly it was “the upper gate of the house of Jehovah” built by King Jotham.—2Ki 15:32, 35; 2Ch 27:3. (Jeremiah 26:18) “Miʹcah of Moʹresh·eth was prophesying in the days of King Hez·e·kiʹah of Judah, and he said to all the people of Judah, ‘This is what Jehovah of armies says: “Zion will be plowed up as a field, Jerusalem will become heaps of ruins, And the mountain of the House will become like high places in a forest.”’

*** it-2 p. 649 Plowing *** A city “plowed up as a mere field” meant a city completely overturned and laid waste. (Jer 26:18; Mic 3:12)

*** si p. 156 par. 4 Bible Book Number 33—Micah *** 4 There is an abundance of evidence to show the authenticity of the book of Micah. It has always been accepted by the Jews as part of the Hebrew canon. Jeremiah 26:18, 19 refers directly to Micah’s words: “Zion will be plowed up as a mere field, and Jerusalem herself will become mere heaps of ruins.” (Mic. 3:12) This prophecy was accurately fulfilled in 607 B.C.E. when the king of Babylon razed Jerusalem, “so as to cause ruin.” (2 Chron. 36:19) (Jeremiah 26:22) Then King Je·hoiʹa·kim sent El·naʹthan the son of Achʹbor and other men with him to Egypt.

*** it-1 p. 720 Elnathan *** 1. The father of King Jehoiachin’s mother Nehushta. (2Ki 24:8) Likely he is the Elnathan identified as “the son of Achbor” whom King Jehoiakim sent down to Egypt to bring back the prophet Urijah. (Jer 26:22, 23) Interestingly, one of the Lachish Letters dating from this period mentions the name Elnathan, saying: “The commander of the host, Coniah son of Elnathan, hath come down in order to go into Egypt.”—Ancient Near Eastern Texts, edited by J. Pritchard, 1974, p. 322.

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(Jeremiah 26:23) They brought U·riʹjah from Egypt and took him to King Je·hoiʹa·kim, who then struck him down with the sword and cast his dead body into the graveyard of the common people.”

*** it-1 p. 378 Burial, Burial Places *** The reference to “the graveyard of the sons of the people” (“the burial place of the common people,” RS) in the Valley of Kidron is believed to refer to a graveyard for the poorer class. (Jer 26:23; 2Ki 23:6) (Jeremiah 26:24) But A·hiʹkam the son of Shaʹphan supported Jeremiah, so that he was not handed over to the people to be put to death.

*** jr chap. 10 p. 122 par. 18 Are You Daily Asking, “Where Is Jehovah?” *** Jeremiah maintained his courage, and Jehovah did not abandon him. God must have moved Ahikam, Shaphan’s son, to protect the life of courageous Jeremiah.—Jer. 26:24. (Jeremiah 27:1) In the beginning of the reign of Je·hoiʹa·kim son of Jo·siʹah, the king of Judah, this word came to Jeremiah from Jehovah:

*** jr chap. 2 p. 27 Serving in “the Final Part of the Days” *** The reference to Jehoiakim at Jeremiah 27:1 may be a transcriber’s error because verses 3 and 12 refer to Zedekiah. (Jeremiah 27:2) “This is what Jehovah has told me, ‘Make for yourself straps and yoke bars, and put them on your neck.

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‘set a trap under’ them. Here we may see a reference to the Babylonians who, although in the days of Nebuchadrezzar were willing to allow them a share in Judah’s loss, under Nabonidus curbed once and for all the commercial and mercantile ambitions of Edom (cf. Obad. 1 and 7).”—Palestine Exploration Quarterly, London, 1976, p. 39. (Jeremiah 27:3) Then send them to the king of Eʹdom, the king of Moʹab, the king of the Amʹmon·ites, the king of Tyre, and the king of Siʹdon by the hand of the messengers who have come to Jerusalem to King Zed·e·kiʹah of Judah.

*** it-2 p. 1227 Zedekiah *** Evidently, early in Zedekiah’s reign messengers arrived from Edom, Moab, Ammon, Tyre, and Sidon, perhaps with the intention of getting Zedekiah to join them in a coalition against King Nebuchadnezzar. (Jer 27:1-3; the reference to Jehoiakim in verse 1 may be a transcriber’s error for Zedekiah; see NW ftn.) The Scriptures do not reveal just what the messengers accomplished. Possibly their mission did not succeed, as Jeremiah urged Zedekiah and his subjects to remain submissive to the king of Babylon and also presented yoke bars to the messengers to symbolize the fact that the nations from which they had come should likewise submit to Nebuchadnezzar.— Jer 27:2-22. (Jeremiah 28:11) Han·a·niʹah then said in the presence of all the people: “This is what Jehovah says, ‘Just like this I will break the yoke of King Neb·u·chad·nezʹzar of Babylon from off the neck of all the nations within two years.’” And Jeremiah the prophet went on his way.

*** jr chap. 15 pp. 187-188 pars. 11-12 “I Cannot Keep Silent” *** 11 It is good to bear in mind that Jeremiah was not a fanatic. He used common sense when facing opposers. He knew when to withdraw. For instance, consider his experience with Hananiah. After that false prophet contradicted Jehovah’s prophetic word in public, Jeremiah corrected him and explained how to recognize a true prophet. Jeremiah had been carrying a wooden yoke to signify coming under the yoke of Babylon; Hananiah got violent and broke the yoke. Who could

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know what Hananiah would do next? So, what did Jeremiah do? We read: “The prophet proceeded to go his way.” Yes, Jeremiah left the scene. Later, at Jehovah’s direction, he returned and told Hananiah what God would bring about—bondage to the king of Babylon for the Jews and death for Hananiah.—Jer. 28:1-17. 12 It is clear from this inspired account that in preaching, we do well to couple our boldness with sound judgment. If at one home someone refuses to accept Scriptural reasoning and becomes angry, even threatening violence, we can excuse ourselves courteously and move on to another house. There is no need to have a heated argument with anyone regarding the good news of the Kingdom.

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Chapters 29-31

(Jeremiah 29:5) ‘Build houses and live in them. Plant gardens and eat their fruit.

*** si pp. 132-133 par. 1 Bible Book Number 26—Ezekiel *** With heavy hearts, these exiled Israelites had completed their weary journey from a land of hills, springs, and valleys to one of vast level plains. Now they lived by the river Chebar in the midst of a mighty empire, surrounded by a people of strange customs and of pagan worship. Nebuchadnezzar permitted the Israelites to have their own houses, keep servants, and engage in business. (Ezek. 8:1; Jer. 29:5-7; Ezra 2:65) If industrious, they could become prosperous. Would they fall into the traps of Babylonian religion and materialism? Would they continue to rebel against Jehovah? Would they accept their exile as discipline from him? They would meet new tests in the land of their exile. (Jeremiah 29:7) And seek the peace of the city to which I have exiled you, and pray in its behalf to Jehovah, for in its peace you will have peace.

*** w96 5/1 p. 11 par. 5 God and Caesar *** 5 Centuries later the faithful prophet Jeremiah was inspired by Jehovah to tell Jewish exiles to submit to the rulers when in exile in Babylon and even to pray for the peace of that city. In his letter to them, he wrote: “This is what Jehovah of armies, the God of Israel, has said to all the exiled people, . . . ‘Seek the peace of the city to which I have caused you to go into exile, and pray in its behalf to Jehovah, for in its peace there will prove to be peace for you yourselves.’” (Jeremiah 29:4, 7) At all times Jehovah’s people have reason to “seek peace” for themselves and the nation where they live, in order to have freedom to worship Jehovah.—1 Peter 3:11. (Jeremiah 29:8) For this is what Jehovah of armies, the God of Israel, says: “Do not let your prophets and your diviners who are among you deceive you, and do not listen to the dreams that they are dreaming.

*** w96 10/1 p. 5 Can Dreams Foretell the Future? *** Regarding these dreamers, Jeremiah was inspired to say: “This is what Jehovah of armies, the God of Israel, has said: ‘Let not your prophets who are in among you and your practicers of divination deceive you, and do not you listen to their dreams that they are dreaming. For “it is in falsehood that they are prophesying to you in my name . . . ,” is the utterance of Jehovah.’”— Jeremiah 29:8, 9. Since these false prophets were “practicers of divination,” their dreams could have been influenced by wicked spirit forces for the purpose of deceiving the people. (Jeremiah 29:10) “For this is what Jehovah says, ‘When 70 years at Babylon are fulfilled, I will turn my attention to you, and I will make good my promise by bringing you back to this place.’

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*** it-2 p. 332 Exiles Return From Babylon *** EXILES RETURN FROM BABYLON

*** g 6/12 pp. 13-14 The Bible—A Book of Accurate Prophecy, Part 2 *** Prophecy 2: “In accord with the fulfilling of seventy years at Babylon I [Jehovah] shall turn my attention to you people [the Jewish exiles], and I will establish toward you my good word in bringing you back to this place [the land of Judah].”—Jeremiah 29:10. Fulfillment: After 70 years of exile, from 607 to 537 B.C.E., King Cyrus of Persia released the Jewish captives and allowed them to return to their homeland to rebuild the temple in Jerusalem.— Ezra 1:2-4. What history reveals: ● Did the Israelites remain captive in Babylon for 70 years as the Bible foretold? Note the comments of a leading Israeli archaeologist, Ephraim Stern. “From 604 B.C.E. to 538 B.C.E.— there is a complete gap in evidence suggesting occupation. In all that time, not a single town destroyed by the Babylonians was resettled.” The so-called gap in which there was no occupation or resettling of conquered territory corresponds closely to Israel’s exile in Babylon from 607 to 537 B.C.E.—2 Chronicles 36:20, 21. ● Ancient nations throughout Mesopotamia wrote on tablets made of soft clay. One hardened clay tablet, known as the Cyrus Cylinder, dates back to about 539 B.C.E., the same year that King Cyrus of Persia overthrew the Babylonian Empire. One inscription reads: “I am Cyrus, . . . king of Babylon.” The same inscription goes on to report: “I returned to [certain previously named] sacred cities on the other side of the Tigris, the sanctuaries of which have been ruins for a long time, the images which (used) to live therein . . . I (also) gathered all their (former) inhabitants and returned (to them) their habitations.” This secular source harmonizes with the Bible prophecy that states that the Jewish exiles would be repatriated to their homeland—a prophecy recorded about 200 years in advance.

*** w11 10/1 pp. 26-27 When Was Ancient Jerusalem Destroyed?—Part One *** The prophet later added: “This is what Jehovah has said, ‘In accord with the fulfilling of seventy years at Babylon I shall turn my attention to you people, and I will establish toward you my good word in bringing you back to this place.’” (Jeremiah 29:10) What is the significance of the “seventy years”? And how does this time period help us to determine the date of Jerusalem’s destruction?

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Instead of saying 70 years “at Babylon,” many translations read “for Babylon.” (NIV) Some historians therefore claim that this 70-year period applies to the Babylonian Empire. According to secular chronology, the Babylonians dominated the land of ancient Judah and Jerusalem for some 70 years, from about 609 B.C.E. until 539 B.C.E. when the capital city of Babylon was captured. The Bible, however, shows that the 70 years were to be a period of severe punishment from God—aimed specifically at the people of Judah and Jerusalem, who were in a covenant to obey him. (Exodus 19:3-6) When they refused to turn from their bad ways, God said: “I will summon . . . Nebuchadnezzar king of Babylon . . . against this land and its inhabitants and against all the surrounding nations.” (Jeremiah 25:4, 5, 8, 9, NIV) While nearby nations would also suffer Babylon’s wrath, the destruction of Jerusalem and the 70-year exile to follow were called by Jeremiah “the punishment of my people,” for Jerusalem had “sinned greatly.”—Lamentations 1:8; 3:42; 4:6, NIV. So according to the Bible, the 70 years was a period of bitter punishment for Judah, and God used the Babylonians as the instrument for inflicting this severe chastisement. Yet, God told the Jews: “When seventy years are completed, . . . I will . . . bring you back to this place”—the land of Judah and Jerusalem.—Jeremiah 29:10, NIV.

*** si p. 87 par. 14 Bible Book Number 15—Ezra *** 14 The book of Ezra is beneficial, in the first place, in showing the unerring accuracy with which Jehovah’s prophecies are fulfilled. Jeremiah, who had so accurately foretold Jerusalem’s desolation, also foretold its restoration after 70 years. (Jer. 29:10) Right on time, Jehovah showed his loving-kindness in bringing his people, a faithful remnant, back again into the Land of Promise to carry on true worship.

*** si p. 86 par. 8 Bible Book Number 15—Ezra *** 8 A remnant returns (1:1–3:6). His spirit roused by Jehovah, Cyrus king of Persia issues the decree for the Jews to return and build the house of Jehovah in Jerusalem. He urges those Jews who may remain in Babylon to contribute freely toward the project and arranges for the returning Jews to take back the utensils of the original temple. One who is leader from the royal tribe of Judah and a descendant of King David, Zerubbabel (Sheshbazzar), is assigned as governor to lead the released ones, and Jeshua (Joshua) is the high priest. (Ezra 1:8; 5:2; Zech. 3:1) A remnant that may have numbered 200,000 faithful servants of Jehovah, including men, women, and children, make the long journey. By the seventh month, according to the Jewish calendar, they are settled in their cities, and then they gather at Jerusalem to offer sacrifices at the site of the temple altar and to celebrate the Festival of Booths in the fall of 537 B.C.E. Thus the 70 years’ desolation ends exactly on time!

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*** w86 4/15 p. 14 par. 21 Jehovah—The God of Times and Seasons *** Babylon’s fall allowed for Jehovah’s people to return to their homeland exactly 70 years from the start of their captivity. That was precisely according to Jehovah’s timetable, as revealed at Jeremiah 29:10. (Jeremiah 29:13) “‘You will seek me and find me, for you will search for me with all your heart.

*** jr chap. 10 p. 115 par. 3 Are You Daily Asking, “Where Is Jehovah?” *** But after the desolation of Jerusalem and their return from Babylon, they were to ‘seek Jehovah’ and ‘search for him.’ By so doing, they would be able to find him and come to know his ways. (Read Jeremiah 29:13, 14.) How could they do that? One way was by approaching God in sincere prayer, asking for his direction. That was King David’s attitude. He asked God: “Make me know your own ways, O Jehovah; teach me your own paths.” (Ps. 25:4) (Jeremiah 29:14) And I will let you find me,’ declares Jehovah. ‘And I will gather your captives and collect you together out of all the nations and places to which I have dispersed you,’ declares Jehovah. ‘And I will bring you back to the place from which I caused you to go into exile.’

*** jr chap. 10 p. 115 par. 3 Are You Daily Asking, “Where Is Jehovah?” *** But after the desolation of Jerusalem and their return from Babylon, they were to ‘seek Jehovah’ and ‘search for him.’ By so doing, they would be able to find him and come to know his ways. (Read Jeremiah 29:13, 14.) How could they do that? One way was by approaching God in sincere prayer, asking for his direction. That was King David’s attitude. He asked God: “Make me know your own ways, O Jehovah; teach me your own paths.” (Ps. 25:4) (Jeremiah 30:8) “And in that day,” declares Jehovah of armies, “I will break the yoke from off your neck, and your straps I will tear in two; and no more will strangers make him their slave.

*** it-2 p. 483 Neck *** A yoke upon the neck indicated servitude, submission, or bondage. (Ge 27:40; Jer 30:8; Ac 15:10) The frequent expressions “stiff-necked” and ‘hardened neck’ represent a rebellious and obstinate spirit. As a warning to us, the Scriptures say that “a man repeatedly reproved but making

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his neck hard will suddenly be broken, and that without healing.”—Pr 29:1; De 9:6, 13; 31:27; 2Ki 17:14; Ps 75:5; Isa 48:4. (Jeremiah 30:9) They will serve Jehovah their God and David their king, whom I will raise up for them.”

*** it-2 p. 69 Jesus Christ *** By his courageous fight for the truth and by bringing light to the people concerning God’s purpose, Jesus, as one greater than Moses, fulfilled the prophetic role of Liberator. He proclaimed freedom to the captives. (Isa 42:1, 6, 7; Jer 30:8-10; Isa 61:1) (Jeremiah 31:3) From far away Jehovah appeared to me and said: “I have loved you with an everlasting love. That is why I have drawn you to me with loyal love.

*** jr chap. 12 p. 143 par. 9 “Was Not That a Case of Knowing Me?” *** 9 The best way to grasp the essence of the Biblical expression “loving-kindness” is by studying how God treated his true worshippers down through the ages. Jehovah protected and fed the Israelites while they spent 40 years in the wilderness. In the Promised Land, God provided judges to rescue them from their enemies and to bring them back to true worship. Because Jehovah stuck with them through good times and bad during all those centuries, he could tell the nation: “With a love to time indefinite I have loved you. That is why I have drawn you with loving-kindness.”—Jer. 31:3. (Jeremiah 31:4) Yet again I will rebuild you and you will be rebuilt. O virgin of Israel, you will again take up your tambourines And go forth dancing joyfully.

*** it-2 p. 847 Samaria *** Similarly, the restoration promise regarding “the mountains of Samaria” must have embraced the whole of the realm of Samaria.—Jer 31:5. (Jeremiah 31:9) They will come weeping. I will lead them as they beg for favor. I will guide them to streams of water, On a level path that will not make them stumble. For I am a Father to Israel, and Eʹphra·im is my firstborn.”

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*** it-2 p. 998 Son(s) of God *** The tribe of Ephraim became the most prominent tribe of the northern kingdom of ten tribes, its name often standing for that entire kingdom. Because Jehovah chose to have Ephraim receive the firstborn son’s blessing from his grandfather Jacob instead of Manasseh, the real firstborn son of Joseph, Jehovah rightly spoke of the tribe of Ephraim as “my firstborn.”—Jer 31:9, 20; Ho 11:1-8, 12; compare Ge 48:13-20. (Jeremiah 31:12) They will come and shout joyfully on the height of Zion And become radiant over the goodness of Jehovah, Over the grain and the new wine and the oil, And over the young of the flock and the herd. They will become like a well-watered garden, And they will never languish again.”

*** cl chap. 27 p. 278 “O How Great His Goodness Is!” *** “Become Radiant Over the Goodness of Jehovah” 19 When Satan tempted Eve in the garden of Eden, he began by subtly undermining her trust in Jehovah’s goodness. Jehovah had told Adam: “From every tree of the garden you may eat to satisfaction.” Of the thousands of trees that must have graced that garden, only one was placed off-limits by Jehovah. Yet, notice how Satan worded his first question to Eve: “Is it really so that God said you must not eat from every tree of the garden?” (Genesis 2:9, 16; 3:1) Satan twisted Jehovah’s words to make Eve think that Jehovah was holding back something good. Sadly, the tactic worked. Eve, like so many men and women after her, began to doubt the goodness of God, who had given her everything she had. 20 We know the depth of sorrow and misery brought on by such doubts. So let us take to heart the words of Jeremiah 31:12: “They will certainly . . . become radiant over the goodness of Jehovah.” Jehovah’s goodness should indeed make us radiant with joy. We need never doubt the motives of our God, who is so full of goodness. We may trust in him completely, for he wants nothing but good for those who love him. (Jeremiah 31:15) “This is what Jehovah says: ‘A voice is heard in Raʹmah, lamentation and bitter weeping: Rachel is weeping over her sons. She has refused to be comforted over her sons, Because they are no more.’”

*** it-1 p. 300 Bethlehem *** Although divine action prevented their visit from bringing death to the child Jesus, the town of Bethlehem and its surrounding territory suffered the loss of all its male children of two years of age and under, murdered at the order of King Herod. (Mt 2:12, 16) At Matthew 2:17, 18 the inspired writer quoted the prophecy at Jeremiah 31:15 as applying to what then occurred.—See RACHEL.

*** it-1 p. 1093 Herod *** Slaughter of Children. The Bible account of Herod’s slaughter of all the boys two years of age and under in Bethlehem and its districts is in harmony with the other historical accounts of Herod and his wicked disposition. This occurred not long before Herod’s death, for Jesus escaped by being taken down into Egypt by his parents, but they returned and settled in Galilee after Herod died. These two events were foretold by Jehovah through his prophets Jeremiah and Hosea.—Mt 2:1-23; Jer 31:15; Ho 11:1.

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*** it-2 p. 727 Rachel *** Centuries after Rachel’s death, why did the Bible tell of her weeping over her sons in the future? At Jeremiah 31:15 Rachel is depicted as weeping over her sons who have been carried into the land of the enemy, her lamentation being heard in Ramah (N of Jerusalem in the territory of Benjamin). (See RAMAH No. 1.) Since Ephraim, whose tribal descendants are often used collectively to stand for the northern kingdom of Israel, is mentioned several times in the context (Jer 31:6, 9, 18, 20), some scholars believe this prophecy relates to the exiling of the people of the northern kingdom by the Assyrians. (2Ki 17:1-6; 18:9-11) On the other hand, it might relate to the eventual exiling of both those of Israel and of Judah (the latter by Babylon). In the first case, the figure of Rachel would be very appropriate since she was the maternal ancestor of Ephraim (through Joseph), the most prominent tribe of the northern kingdom. In the second case, Rachel’s being the mother not only of Joseph but also of Benjamin, whose tribe formed part of the southern kingdom of Judah, would make her a fitting symbol of the mothers of all Israel, their bringing forth sons now seeming to have been in vain. Jehovah’s comforting promise, however, was that the exiles would “certainly return from the land of the enemy.”—Jer 31:16. This text was quoted by Matthew in connection with the slaughter of infants in Bethlehem at Herod’s order. (Mt 2:16-18) Since Rachel’s grave was at least relatively near Bethlehem (though apparently not at the traditional site), this figure of Rachel weeping was appropriate to express the grief of the mothers of the slain children. But even more so was this quotation of Jeremiah’s prophecy appropriate in view of the similarity of the situation. The Israelites were subject to a foreign power. Their sons had again been taken away. This time, however, “the land of the enemy” into which they had gone was obviously not a political region as in the earlier case. It was the grave, the region ruled over by ‘King Death’ (compare Ps 49:14; Re 6:8), death being called “the last enemy” to be destroyed. (Ro 5:14, 21; 1Co 15:26) Any return from such “exile” would, of course, be by means of a resurrection from the dead.

*** it-2 p. 731 Ramah *** Some scholars have concluded that such an assembling of Jews at Ramah before taking them into exile (perhaps accompanied by the slaughtering of some there) was referred to with the words: “In Ramah a voice is being heard, lamentation and bitter weeping; Rachel weeping over her sons. She has refused to be comforted over her sons, because they are no more.” (Jer 31:15) Jacob’s wife Rachel had so desired children as to consider herself “dead” without them. (Ge 30:1) So now Rachel might be spoken of figuratively as weeping over the loss of the Jews in death or captivity. Or, since Rachel was the mother of Benjamin, Jeremiah’s words may represent her as weeping particularly over the Benjamite inhabitants of Ramah. Jeremiah went on to explain that hope existed, for the exiles would return. (Jer 31:16) At Matthew 2:18, the prophetic words in Jeremiah 31:15 are quoted as applying also to the time when Herod had young children of Bethlehem slaughtered.—See RACHEL.

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*** jy chap. 8 They Escape From a Wicked Ruler *** CHAPTER 8 They Escape From a Wicked Ruler

MATTHEW 2:13-23 • JESUS’ FAMILY FLEES TO EGYPT • JOSEPH MOVES HIS FAMILY TO NAZARETH

Joseph wakes Mary up to give her urgent news. Jehovah’s angel has just appeared to him in a dream, telling him: “Get up, take the young child and his mother and flee to Egypt, and stay there until I give you word, for Herod is about to search for the young child to kill him.”—Matthew 2:13. Right away, Joseph, Mary, and their son make their escape by night. They do so just in time, because Herod learns that the astrologers have tricked him. He had told them to report back to him. Instead, they left the country without doing so. Herod is filled with rage. Still wanting to kill Jesus, he gives orders to put to death all the boys in Bethlehem and its surroundings who are two years of age and under. He bases this age calculation on what he learned earlier from the astrologers who had come from the East. The slaughter of all the boys is a horrible thing! We cannot know how many young boys were killed, but the bitter weeping and wailing of the bereaved mothers fulfills a Bible prophecy given by Jeremiah, God’s prophet.—Jeremiah 31:15.

*** w14 12/15 p. 21 Questions From Readers *** QUESTIONS FROM READERS What did Jeremiah mean when he spoke of Rachel’s weeping over her sons? ▪ At Jeremiah 31:15, we read: “This is what Jehovah says: ‘A voice is heard in Ramah, lamentation and bitter weeping: Rachel is weeping over her sons. She has refused to be comforted over her sons, because they are no more.’” Rachel’s two sons did not die before she did. Consequently, what Jeremiah recorded 1,000 years after Rachel’s death might seem to be inaccurate. Rachel’s first son was Joseph. (Gen. 30:22-24) Later, she had another son, who was named Benjamin. But Rachel died giving birth to that second son. Therefore, the question arises: Why does Jeremiah 31:15 say that she was weeping because her sons were “no more”? It is noteworthy that the first son, Joseph, in time fathered Manasseh and Ephraim. (Gen. 41:50- 52; 48:13-20) Later, Ephraim was the most prominent and influential tribe of the entire northern kingdom of Israel and came to represent all ten tribes. On the other hand, the tribe that descended from Rachel’s second son, Benjamin, became part of the southern kingdom, along with Judah. In a sense, then, Rachel could be spoken of as a symbol of all the mothers of Israel, of the northern kingdom and the southern one. By the time the book of Jeremiah was written, the northern ten-tribe kingdom had already fallen to the Assyrians and many of its people had been taken away captive. However, some of Ephraim’s descendants may have fled to the territory of Judah. In 607 B.C.E., the Babylonians conquered the southern two-tribe kingdom of Judah. It appears that as part of that conquest, many captives were assembled at Ramah, some five miles (8 km) north of Jerusalem. (Jer. 40:1) Perhaps some were slaughtered there in the territory of Benjamin where Rachel was buried.

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(1 Sam. 10:2) So Rachel’s weeping over her sons could imply her figuratively mourning over the Benjamites in general or particularly those of Ramah. Another possibility is that it suggested that all the mothers of God’s people wept over the death or exiling of Israel. In any case, Jeremiah’s expression concerning Rachel’s weeping over her sons was prophetic of what happened centuries later when the life of young Jesus was in danger. King Herod commanded that all the boys up to two years old in Bethlehem, which was on the south side of Jerusalem, be put to death. Thus, those sons were no more; they were dead. Imagine the cries of grief from the mothers bereft of their sons! It was as if those cries could be heard as far as Ramah, on the north side of Jerusalem.—Matt. 2:16-18. Consequently, both in Jeremiah’s time and in Jesus’ time, Rachel’s weeping over her sons was fitting language to express the grief of Jewish mothers over their slain children. Of course, those who died and went to “the land of the enemy” death may return from the grip of that enemy when the dead are resurrected.—Jer. 31:16; 1 Cor. 15:26.

*** w11 8/15 p. 10 par. 9 They Waited for the Messiah *** 9 Young children would be killed after the Messiah’s birth. Something similar happened centuries earlier when Egypt’s Pharaoh decreed that Hebrew male babies be cast into the Nile River. (Ex. 1:22) But especially noteworthy is Jeremiah 31:15, 16, where Rachel is depicted as weeping over her sons who were taken to “the land of the enemy.” Her lamentation was heard in distant Ramah, in the territory of Benjamin, north of Jerusalem. Matthew shows that Jeremiah’s words were fulfilled when King Herod ordered the slaughter of young male children in Bethlehem and its surrounding territory. (Read Matthew 2:16-18.) Imagine the grief in that area!

*** jr chap. 13 p. 162 par. 17 “Jehovah Has Done What He Had in Mind” *** 17 Jeremiah also recorded prophecies that find fulfillment far in the future. He stated: “This is what Jehovah has said, ‘In Ramah a voice is being heard, lamentation and bitter weeping; Rachel weeping over her sons. She has refused to be comforted over her sons, because they are no more.’” (Jer. 31:15) It appears that captive Jews assembled in the city of Ramah, some five miles (8 km) north of Jerusalem, after its devastation in 607 B.C.E. Some prisoners may even have been executed at Ramah. That may have occasioned an initial fulfillment, as if it were Rachel weeping over the loss of her “sons.” More than six centuries later, though, King Herod had infants of Bethlehem slaughtered. Gospel writer Matthew explained that Jeremiah’s words foretold the bitter reaction to that massacre.—Matt. 2:16-18. (Jeremiah 31:16) This is what Jehovah says: “‘Hold back your voice from weeping and your eyes from tears, For there is a reward for your activity,’ declares Jehovah. ‘They will return from the land of the enemy.’

*** it-2 p. 727 Rachel *** Jehovah’s comforting promise, however, was that the exiles would “certainly return from the land of the enemy.”—Jer 31:16. This text was quoted by Matthew in connection with the slaughter of infants in Bethlehem at Herod’s order. (Mt 2:16-18) Since Rachel’s grave was at least relatively near Bethlehem (though apparently not at the traditional site), this figure of Rachel weeping was appropriate to express the grief of the mothers of the slain children. But even more so was this quotation of Jeremiah’s prophecy appropriate in view of the similarity of the situation. The Israelites were subject to a

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foreign power. Their sons had again been taken away. This time, however, “the land of the enemy” into which they had gone was obviously not a political region as in the earlier case. It was the grave, the region ruled over by ‘King Death’ (compare Ps 49:14; Re 6:8), death being called “the last enemy” to be destroyed. (Ro 5:14, 21; 1Co 15:26) Any return from such “exile” would, of course, be by means of a resurrection from the dead.

*** it-2 p. 731 Ramah *** Jeremiah went on to explain that hope existed, for the exiles would return. (Jer 31:16)

*** w14 12/15 p. 21 Questions From Readers *** Consequently, both in Jeremiah’s time and in Jesus’ time, Rachel’s weeping over her sons was fitting language to express the grief of Jewish mothers over their slain children. Of course, those who died and went to “the land of the enemy” death may return from the grip of that enemy when the dead are resurrected.—Jer. 31:16; 1 Cor. 15:26. (Jeremiah 31:17) ‘And there is a hope for your future,’ declares Jehovah. ‘Your sons will return to their own territory.’”

*** it-1 p. 1138 Hope *** In his loving-kindness toward his people, even when they were going into exile for disobedience to him, he said to them: “I myself well know the thoughts that I am thinking toward you, . . . thoughts of peace, and not of calamity, to give you a future and a hope.” (Jer 29:11) Jehovah’s promise kept alive the faith and hope of faithful Israelites during the Babylonian exile; it greatly strengthened men such as Ezekiel and Daniel, for Jehovah had said: “There exists a hope for your future, . . . and the sons will certainly return to their own territory.” (Jer 31:17) That hope came to fruition when a faithful Jewish remnant returned in 537 B.C.E. to rebuild Jerusalem and its temple.—Ezr 1:1-6. (Jeremiah 31:18) “I have surely heard Eʹphra·im’s moaning, ‘You have corrected me, and I have been corrected, Like a calf that has not been trained. Bring me back, and I will readily turn back, For you are Jehovah my God.

*** w12 4/1 pp. 10-11 “Please Let Us Come Home” *** Do you wonder: ‘How does God feel about those who once served him? Does he remember them? Does he want them to “come home”?’ To answer those questions, let us examine words recorded by Jeremiah. The answers will no doubt warm your heart.—Read Jeremiah 31:18-20. Consider the setting of Jeremiah’s words. In 740 B.C.E., decades before Jeremiah’s day, Jehovah permitted the ten-tribe kingdom of Israel to be taken captive by the Assyrians. God allowed this calamity as discipline because his people had taken up sinning in gross ways, ignoring the repeated warnings of his prophets. (2 Kings 17:5-18) Were the people softened by the hardships they experienced in exile, when they were separated from their God and far away from their homeland? Did Jehovah forget all about them? Would he ever welcome them back home?

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“I Felt Regret” The people came to their senses in captivity and were moved to repentance. Their heartfelt contrition did not escape Jehovah’s notice. Listen as Jehovah describes the attitude and feelings of the exiled Israelites, spoken of collectively as Ephraim. “I have positively heard Ephraim bemoaning himself,” says Jehovah. (Verse 18) He heard the Israelites as they lamented the effects of their sinful course. The phrase “bemoaning himself” can mean “a shaking or rocking motion,” says one scholar. They were like a wayward son ruefully shaking his head as he reflects on the hardships he has brought upon himself and longs for the life he had back home. (Luke 15:11-17) What were the people saying? “You have corrected me . . . like a calf that has not been trained.” (Verse 18) The people acknowledged that they deserved the discipline. After all, they had been like an untrained calf. This simile may mean that they had been like a bullock that would never have “felt the goad if he had not first rebelled against the yoke,” says one reference work. “Cause me to turn back, and I shall readily turn back, for you are Jehovah my God.” (Verse 18) Their hearts humbled, the people called out to God. They had been lost in a sinful course, but now they pleaded for help to find their way back into his favor. One translation says: “You are our God—please let us come home.”—Contemporary English Version. (Jeremiah 31:19) For after my turning back I felt remorse; After I was made to understand I struck my thigh in grief. I was ashamed and humiliated, For I bore the reproach of my youth.’”

*** it-1 p. 218 Attitudes and Gestures *** Under the feeling of unusual grief or contrition one might beat the breast in grief (Mt 11:17; Lu 23:27), or slap the thigh for regret, shame, and humiliation or mourning.—Jer 31:19; Eze 21:12.

*** w12 4/1 p. 11 “Please Let Us Come Home” *** “I felt regret. . . . I became ashamed, and I also felt humiliated.” (Verse 19) The people felt sorry because they had sinned. They accepted the blame and admitted their guilt. As if beating their breast, they also felt disgraced and cast down.—Luke 15:18, 19, 21. The Israelites were repentant. They were filled with sorrow, confessed their sins to God, and turned back from their bad ways. (Jeremiah 31:20) “Is Eʹphra·im not a precious son to me, a beloved child? For as often as I speak against him, I do remember him still. That is why my emotions are stirred for him. And I will surely have pity on him,” declares Jehovah.

*** w12 4/1 p. 11 “Please Let Us Come Home” *** Commenting on this word picture about intestinal agitation, a guide for Bible translators explains: “For the Jews the interior of the body was the center for emotions.”

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*** w12 4/1 p. 11 “Please Let Us Come Home” *** “By All Means I Shall Have Pity Upon Him” Jehovah had a special attachment to the Israelites. He said: “I have become to Israel a Father; and as for Ephraim, he is my firstborn.” (Jeremiah 31:9) How could a loving father refuse to welcome back a son whose heart is filled with genuine remorse? Notice how Jehovah expresses his Fatherly feelings for his people. “Is Ephraim a precious son to me, or a fondly treated child? For to the extent of my speaking against him I shall without fail remember him further.” (Verse 20) How tender those words are! Like a firm but loving parent, God had been obliged to speak “against” his children, repeatedly warning them about their sinful ways. When they stubbornly refused to listen, he let them go into exile—in effect, making them leave home. But even though he had to punish them, he did not forget them. He could never do that. A loving father does not forget his children. How, though, did Jehovah feel when he saw true repentance in his children? “My intestines have become boisterous for him. By all means I shall have pity upon him.” (Verse 20) Jehovah felt a strong yearning for his children. Their sincere repentance touched his heart, and he had a deep longing for them to return to him. Like the father in Jesus’ parable of the prodigal son, Jehovah “was moved with pity” and eager to welcome his children back home.—Luke 15:20. “Jehovah Let Me Come Home!” The words at Jeremiah 31:18-20 give us insight into Jehovah’s tender compassion and mercy. God does not forget those who once served him. What if such ones want to return to him? God is “ready to forgive.” (Psalm 86:5) He will never turn away those who come to him with repentant hearts. (Psalm 51:17) On the contrary, he is happy to welcome them home.—Luke 15:22-24.

*** jr chap. 14 p. 181 par. 24 You Can Benefit From the New Covenant *** 24 We find graphic evidence of God’s forgiveness at Jeremiah 31:20. (Read.) Decades before Jeremiah’s day, Jehovah punished the ten-tribe northern kingdom of Israel (represented by Ephraim, the prominent tribe) because of their idolatry. They were taken into exile. Yet, God was deeply attached to the people of that nation and showed them tender affection. He still cherished them as “a fondly treated child.” When he thought about them, his intestines ‘became boisterous,’ meaning that his deep feelings were touched. This account, found in the context of the new covenant, shows how largehearted Jehovah is toward those who repent of past misconduct.

*** w94 11/1 pp. 12-13 Jehovah—Our Tenderly Compassionate Father *** For example, decades before the days of Jeremiah, the ten-tribe kingdom of Israel was taken captive by the king of Assyria. Jehovah permitted this as punishment for their unfaithfulness. But did God forget them in exile? No. He was still deeply attached to them as part of his covenant people. Referring to them by the name of the prominent tribe Ephraim, Jehovah asked: “Is Ephraim a precious son to me, or a fondly treated child? For to the extent of my speaking against him I shall without fail remember him further. That is why my intestines have become boisterous for him. By all means I shall have pity upon him.”—Jeremiah 31:20. By saying “my intestines have become boisterous,” Jehovah used a figure of speech to describe his deep feelings of affection for his exiled people. In his commentary on this verse, 19th-century

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Bible scholar E. Henderson wrote: “Nothing can excel the touching exhibition of tender parental feeling towards a returning prodigal, which is here presented by Jehovah. . . . Though he had thus spoken against [the idolatrous Ephraimites] and punished them . . . , he never forgot them, but, on the contrary, delighted in the anticipation of their ultimate recovery.” (Jeremiah 31:21) “Set up road markers for yourself, And put up signposts. Pay attention to the highway, the way that you have to go. Return, O virgin of Israel, return to these cities of yours.

*** it-2 p. 1199 Woman *** In a prophecy comforting Israel, Jehovah said: “How long will you turn this way and that, O unfaithful daughter? For Jehovah has created a new thing in the earth: A mere female will press around an able-bodied man.” (“The woman woos the man!” AT) (Jer 31:22) Up until then Israel, with whom God was in the relationship of marriage by reason of the Law covenant, was turning “this way and that” in unfaithfulness. Now Jehovah invites the “virgin of Israel” to set up road marks and signposts to guide her back and to fix her heart upon the highway that leads back. (Jer 31:21) Jehovah will put his spirit in her so that she will be most eager to come back. Thus, as a wife would press around her husband in order to get back into good relations with him, so Israel would press around Jehovah God in order to get back into good relations with him as her husband. (Jeremiah 31:25) For I will satisfy the weary one and fill each one who is languishing.”

*** jr chap. 7 pp. 81-82 pars. 2-3 “I Will Saturate the Tired Soul” *** God added something that may touch you: “I will saturate the tired soul, and every languishing soul I will fill.” The NET Bible renders God’s promise: “I will fully satisfy the needs of those who are weary and fully refresh the souls of those who are faint.”—Jer. 31:25. 3 What a prospect! Jehovah said that he would saturate, or fully satisfy, the one tired and discouraged. Yes, and what God promises, he does. Jeremiah’s writings give us confidence that we too will be satisfied. More than that, those writings provide us with insight on how, even now, we can be encouraged and optimistic. Moreover, they illustrate practical ways that we may encourage others, helping them to satisfy their tired souls. (Jeremiah 31:29) “In those days they will no longer say, ‘The fathers ate sour grapes, but the teeth of the sons were set on edge.’

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*** it-2 p. 1074 Teeth *** In the days before Jerusalem’s destruction, a common saying of the people was: “The fathers were the ones that ate the unripe grape, but it was the teeth of the sons that got set on edge.” (Jer 31:29; Eze 18:2-4) By this means they tried to excuse themselves of the blame for the adverse conditions brought upon the nation because of its wickedness, saying that what they were experiencing was as a result of what their fathers had done. (Jeremiah 31:31) “Look! The days are coming,” declares Jehovah, “when I will make with the house of Israel and with the house of Judah a new covenant.

*** it-1 p. 524 Covenant *** New Covenant. Jehovah foretold the new covenant by the prophet Jeremiah in the seventh century B.C.E., stating that it would not be like the Law covenant, which Israel broke. (Jer 31:31- 34) On the night before his death, Nisan 14, 33 C.E., when he established the celebration of the Lord’s Evening Meal, Jesus Christ announced the new covenant, to be validated by his sacrifice. (Lu 22:20) On the 50th day from his resurrection and 10 days after he had ascended to his Father, he poured out the holy spirit, which he had received from Jehovah, on his disciples gathered in an upper room in Jerusalem.—Ac 2:1-4, 17, 33; 2Co 3:6, 8, 9; Heb 2:3, 4. The parties to the new covenant are Jehovah, on one side, and “the Israel of God,” the spirit- begotten ones in union with Christ, making up his congregation or body, on the other side. (Heb 8:10; 12:22-24; Ga 6:15, 16; 3:26-28; Ro 2:28, 29) The new covenant is made operative by the shed blood (the sacrifice of the human life) of Jesus Christ, the value of which was presented to Jehovah after Jesus’ ascension to heaven. (Mt 26:28) When one is selected by God for the heavenly calling (Heb 3:1), God brings that one into His covenant over Christ’s sacrifice. (Ps 50:5; Heb 9:14, 15, 26) Jesus Christ is the Mediator of the new covenant (Heb 8:6; 9:15) and is the primary Seed of Abraham. (Ga 3:16) By means of Jesus’ mediatorship of the new covenant, he assists those in the covenant to become part of the real seed of Abraham (Heb 2:16; Ga 3:29) through forgiveness of their sins. Jehovah declares them righteous.—Ro 5:1, 2; 8:33; Heb 10:16, 17. These spirit-begotten, anointed brothers of Christ become underpriests of the High Priest, “a royal priesthood.” (1Pe 2:9; Re 5:9, 10; 20:6) These do a priestly work, a “public service” (Php 2:17), and are called “ministers of a new covenant.” (2Co 3:6) These called ones must follow Christ’s steps closely, faithfully, until laying down their lives in death; Jehovah will then make them a kingdom of priests, making them sharers in divine nature, and will reward them with immortality and incorruption as joint heirs in the heavens with Christ. (1Pe 2:21; Ro 6:3, 4; 1Co 15:53; 1Pe 1:4; 2Pe 1:4) The purpose of the covenant is to take out a people for Jehovah’s name as a part of Abraham’s “seed.” (Ac 15:14) They become the “bride” of Christ, and are the body of persons whom Christ takes into a covenant for the Kingdom, to rule with Him. (Joh 3:29; 2Co 11:2; Re 21:9; Lu 22:29; Re 1:4-6; 5:9, 10; 20:6) The purpose of the new covenant requires that it continue in operation until all of the “Israel of God” are resurrected to immortality in the heavens. The benefits from that accomplished purpose will be everlasting, and for this reason it can be called “an everlasting covenant.”—Heb 13:20.

*** it-1 p. 1079 Hebrews, Letter to the *** Christ is Mediator of the better covenant foretold through Jeremiah, under which sins can really be forgiven and consciences can be made clean, things that the Law could never accomplish. The Ten Words, the basic laws of the Law covenant, were written on stone; the law of the new

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covenant, on hearts. This prophetic word of Jehovah by Jeremiah made the Law covenant obsolete, to vanish away in time.—8:6-13; Jer 31:31-34; De 4:13; 10:4.

*** w10 3/15 pp. 26-27 One Flock, One Shepherd *** The New Covenant 12 Jehovah foretold a new arrangement for his people when he said: “This is the covenant that I shall conclude with the house of Israel after those days. . . . I will put my law within them, and in their heart I shall write it. And I will become their God, and they themselves will become my people.” (Jer. 31:31-33) By means of this new covenant, Jehovah’s promise to Abraham was to have a glorious and lasting fulfillment.—Read Genesis 22:18. 13 Jesus referred to this new covenant on the night before his death when he said: “This cup means the new covenant by virtue of my blood, which is to be poured out in your behalf.” (Luke 22:20; 1 Cor. 11:25) Are all Christians included in this new covenant? No. Some, like the apostles who drank of that cup that evening, are participants in the new covenant. Jesus made another covenant with them to rule together with him in his Kingdom. (Luke 22:28-30) They will share with Jesus in his Kingdom.—Luke 22:15, 16. 14 What of those who will live on earth under his Kingdom? They are beneficiaries of the new covenant. (Gal. 3:8, 9) Although not participants, they ‘lay hold’ of this covenant by submitting to its requirements, just as was foretold by the prophet Isaiah: “The foreigners that have joined themselves to Jehovah to minister to him and to love the name of Jehovah, in order to become servants to him, all those keeping the sabbath in order not to profane it and laying hold of my covenant, I will also bring them to my holy mountain and make them rejoice inside my house of prayer.” Jehovah then says: “For my own house will be called even a house of prayer for all the peoples.”—Isa. 56:6, 7.

*** jr chap. 14 pp. 169-170 pars. 3-5 You Can Benefit From the New Covenant *** 3 God used Jeremiah to foretell something that would have much broader and long-term benefits—a new covenant. In considering Jeremiah’s prophetic writings, we have ample reason to focus on this bright aspect: the new covenant. It was to replace the covenant that had been made with Israel after the Exodus, with Moses as its mediator. (Read Jeremiah 31:31, 32.) When instituting the Lord’s Evening Meal, Jesus Christ spoke of this new covenant, so it is definitely of interest to us. (Luke 22:20) The apostle Paul referred to this covenant when writing to the Hebrews. He quoted Jeremiah’s prophecy and stressed the importance of the new covenant. (Heb. 8:7-9) But what exactly is the new covenant? Why did it become necessary? Who are involved, and how can you personally benefit? Let us see. WHY THE NEW COVENANT? 4 To understand the new covenant, we first have to grasp the purpose of the former one, the Law covenant. It was to accomplish a number of excellent objectives for the nation that was awaiting a promised Seed, who would be a means to bless many. (Gen. 22:17, 18) When the Israelites accepted the Law covenant, they became God’s “special property.” Under that covenant, the tribe of Levi would provide priests for the nation. When making that national covenant between himself and Israel at Mount Sinai, Jehovah mentioned “a kingdom of priests and a holy nation” but left open when and by what means that would come about. (Ex. 19:5-8) Until it did, that covenant made it clear that the Israelites could not keep the Law in all respects. So it made their sins manifest. Hence, under the Law, the Israelites were to offer sacrifices regularly to cover their sins.

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Yet, there clearly was a need for something more, a perfect sacrifice that would not have to be repeated. Yes, there was a dire need for lasting forgiveness of sin.—Gal. 3:19-22. 5 We can thus begin to see why, even while the Law covenant was still in force, God had Jeremiah point forward to another covenant, the new covenant. Out of his love and kindness, Jehovah wanted to make permanent help available to more than one nation.

*** w98 2/1 pp. 12-13 Jehovah Is a God of Covenants *** A New Covenant Needed 17 Still, in order to receive the complete fulfillment of God’s promise, God’s special nation had to be faithful. It was not. True, there were Israelites of outstanding faith. (Hebrews 11:32–12:1) Nevertheless, on many occasions the nation turned to pagan gods, hoping for material benefits. (Jeremiah 34:8-16; 44:15-18) Individuals misapplied the Law or just ignored it. (Nehemiah 5:1-5; Isaiah 59:2-8; Malachi 1:12-14) After Solomon’s death, Israel became divided into a northern and a southern kingdom. When the northern kingdom proved utterly rebellious, Jehovah announced: “Because the knowledge is what you yourself have rejected, I shall also reject you from serving as a priest to me.” (Hosea 4:6) The southern kingdom was also severely punished because of its proving false to the covenant. (Jeremiah 5:29-31) When the Jews rejected Jesus as the Messiah, Jehovah likewise rejected them. (Acts 3:13-15; Romans 9:31–10:4) Finally, Jehovah made a new arrangement to administer the complete fulfillment of the Abrahamic covenant.—Romans 3:20. 18 That new arrangement was the new covenant. Jehovah had foretold this when he said: “‘Look! There are days coming,’ is the utterance of Jehovah, ‘and I will conclude with the house of Israel and with the house of Judah a new covenant’ . . . ‘This is the covenant that I shall conclude with the house of Israel after those days,’ is the utterance of Jehovah. ‘I will put my law within them, and in their heart I shall write it. And I will become their God, and they themselves will become my people.’”—Jeremiah 31:31-33. 19 This is the new covenant that Jesus referred to on Nisan 14, 33 C.E. On that occasion, he revealed that the promised covenant was about to be concluded between his disciples and Jehovah, with Jesus as mediator. (1 Corinthians 11:25; 1 Timothy 2:5; Hebrews 12:24) Through this new covenant, Jehovah’s promise to Abraham was to have a more glorious and lasting fulfillment, as we will see in the following article.

*** wi p. 15 pars. 20-21 What Is God’s Purpose for Mankind? *** 20 It was about 900 years after Moses that Jeremiah conveyed to the nation of Israel God’s words: “See, a time is coming—declares the LORD—when I will make a new covenant with the House of Israel and the House of Judah. It will not be like the covenant I made with their fathers, when I took them by the hand to lead them out of the land of Egypt, a covenant which they broke, . . .—declares the LORD. But such is the covenant I will make with the House of Israel after these days . . . I will forgive their iniquities, and remember their sins no more.”—Jeremiah 31:31-34. 21 If the prophet like Moses is to serve as a new mediator of a new covenant, then it also becomes clear that all the specific details of worship required under the Mosaic Law would be in force not permanently but rather only until the new covenant would be established. Certainly, when God would provide a basis for ‘forgiving their iniquities and remembering their sins no more,’ there would no longer be a need for the entire system of sacrifices provided by the temple arrangement, which brought about only temporary forgiveness. With the establishment of the new covenant, ceremonial aspects of the Law covenant, such as observing the Sabbath and holidays, would also

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no longer hold the same meaning. In his due time, God would certainly reveal what would be required of those in that promised new covenant arrangement.—Amos 3:7.

*** wi p. 15 What Is God’s Purpose for Mankind? *** A standard explanation by modern-day Judaism is that Jeremiah was simply predicting a renewal or reaffirmation of the Law covenant with Israel, as occurred after their return from exile in Babylon in 537 B.C.E. (Ezra 10:1-14) But again the prophecy itself negates such an explanation. God stated clearly that this will be a “new covenant,” not merely a renewed covenant. Further, he emphasizes that it is unlike the covenant made when he led them out of Egyptian bondage. Some have said that it was “new” in the sense that now they would faithfully keep the same covenant, but history shows otherwise. In fact, their lack of faithfulness led to the destruction of the second temple.—Deuteronomy 18:19; 28:45-48.

*** w89 2/1 pp. 18-19 pars. 12-17 Will You Benefit From God’s Covenants? *** 12 While the Law was still in effect, God foretold through his prophet: “I will conclude with the house of Israel and with the house of Judah a new covenant; not one like the covenant that I concluded with their forefathers . . . ‘which covenant of mine they themselves broke’ . . . I will put my law within them, and in their heart I shall write it. And I will become their God, and they themselves will become my people. And they will no more teach . . . ‘Know Jehovah!’ for they will all of them know me . . . For I shall forgive their error, and their sin I shall remember no more.”— Jeremiah 31:31-34. 13 Observe that a feature of this new covenant was the forgiveness of sins, evidently in a way that was ‘not like’ the arrangement with animal sacrifices under the Law. Jesus shed light on this the day he died. After joining his disciples in celebrating the Passover as required by the Law, Christ instituted the Lord’s Evening Meal. This annual celebration would involve a shared cup of wine, about which Jesus said: “This cup means the new covenant by virtue of my blood, which is to be poured out in your behalf.”—Luke 22:14-20. 14 Hence, the new covenant would be made operative by Jesus’ blood. On the basis of such a perfect sacrifice, God could ‘forgive error and sin’ once and for all. Think what that would mean! Being able to forgive completely the sins of devoted humans in Adam’s family, God could view them as sinless, beget them as spiritual sons of the Greater Abraham, and then anoint them with holy spirit. (Romans 8:14-17) Thus, the new covenant validated by Jesus’ sacrifice enables his disciples to become the secondary part of the seed of Abraham. Paul wrote: “Through his death [Jesus would] bring to nothing the one having the means to cause death, that is, the Devil; and [he would] emancipate all those who for fear of death were subject to slavery all through their lives. For he is really not assisting angels at all, but he is assisting Abraham’s seed.”—Hebrews 2:14-16; 9:14. 15 While Jesus would be Mediator and the validating sacrifice of the new covenant, who were the parties to the covenant? Jeremiah foretold that God would make this covenant with “the house of Israel.” Which Israel? Not fleshly Israel circumcised under the Law, for the new covenant made that former covenant obsolete. (Hebrews 8:7, 13; see page 31.) Now God would deal with Jews and Gentiles who by faith were figuratively ‘circumcised in the heart by spirit.’ This harmonizes with his saying that those in the new covenant would have ‘his laws written in their mind and in their hearts.’ (Romans 2:28, 29; Hebrews 8:10) Paul called such spiritual Jews “the Israel of God.”— Galatians 6:16; James 1:1.

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16 Since God was now dealing with spiritual Israel, a door of opportunity opened. When God established the Law, he had spoken of the sons of Israel becoming to him “a kingdom of priests and a holy nation.” (Exodus 19:6) Actually, fleshly Israel never could and never did become a nation in which all of them were king-priests. But Jews and Gentiles that were accepted as the secondary part of the seed of Abraham could become king-priests. The apostle Peter confirmed this, telling such ones: “You are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness.” He also wrote that an ‘unfading inheritance was reserved in the heavens for them.’— 1 Peter 1:4; 2:9, 10. 17 Consequently, the new covenant works with the preexisting Abrahamic covenant to produce the secondary part of the seed. This new covenant between Jehovah and spirit-begotten Christians allows for the formation of a heavenly nation of king-priests in the royal family of the Greater Abraham. We can see, then, why Paul said that this is “a correspondingly better covenant, which has been legally established upon better promises.” (Hebrews 8:6) Those promises include the blessing of having God’s law written in the hearts of devoted ones whose sins are not called to mind, and with all ‘knowing Jehovah, from the least to the greatest.’—Hebrews 8:11.

*** w89 2/1 p. 31 Questions From Readers *** Did the Law covenant end when Jesus died on the stake, and when was it replaced by the new covenant? Many have asked these questions, having in mind three events: Jesus’ dying on the torture stake in the afternoon of Nisan 14, 33 C.E., his presenting the value of his lifeblood in heaven, and his pouring out of holy spirit on the day of Pentecost 33 C.E. Scripturally, the Law covenant ended and was replaced with the new covenant at Pentecost. Let us see why this is so. Jehovah foretold that, in time, he would replace the Law covenant with “a new covenant” that would allow for sin to be forgiven completely, which was not possible under the Law. (Jeremiah 31:31-34) When would that replacing occur? The older covenant, the Law covenant, needed first to be taken out of the way as having accomplished its purpose. (Galatians 3:19, 24, 25) The apostle Paul wrote: “[God] kindly forgave us all our trespasses and blotted out the handwritten document against us, which consisted of decrees and which was in opposition to us; and He has taken it out of the way by nailing it to the torture stake.” (Colossians 2:13, 14) Does that mean that at the moment that Jesus died, the Law covenant was replaced by the new covenant? No, for the new covenant was to be inaugurated with the blood of the appropriate sacrifice and with a new nation, spiritual Israel. (Hebrews 8:5, 6; 9:15-22) Jesus was resurrected on Nisan 16, and 40 days later he ascended to heaven. (Acts 1:3-9) Ten days after his ascension, or on the day of Pentecost, Jesus poured out on his disciples “the promised holy spirit” that he had received from his Father, and spiritual Israel came into existence. (Acts 2:33) By means of the Mediator, Jesus Christ, God makes the new covenant with spiritual Israel. In view of these interconnected things, at what time was the Law covenant replaced by the new covenant? One could not say that the Law ended with Jesus’ death. During the 40 days after Jesus was resurrected to spirit life but remained at the earth, his disciples were still keeping the Law. Moreover, an important feature of the Law was the high priest’s going into the Most Holy once each year. That pictured Jesus’ resurrection to the heavens. There, in the presence of God, he, as

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Mediator of the new covenant, could present the value of his ransom sacrifice. (Hebrews 9:23, 24) This opened the way for a new covenant to be inaugurated in fulfillment of Jeremiah 31:31-34. The new covenant went into effect when Jehovah acted upon his acceptance of the ransom sacrifice. He poured out his holy spirit upon the faithful disciples of Jesus to bring into existence a new nation, spiritual Israel, composed of those in the covenant for the Kingdom. (Luke 22:29; Acts 2:1-4) This showed that God had canceled the Law covenant, figuratively nailing it to the stake on which Jesus had died. So the Law covenant ended when the operation, or inauguration, of the new covenant took place at the birth of the new nation, spiritual Israel, at Pentecost 33 C.E.—Hebrews 7:12; 8:1, 2.

*** w86 2/15 pp. 14-15 par. 19 Unitedly Pursuing the Goal of Life *** 19 The prophet Jeremiah had foretold the new covenant, stating that through it Jehovah would be forgiving the error and sin of his people so that they might “know Jehovah” in a most intimate relationship. (Jeremiah 31:31, 34) Just as Moses was “mediator” of the Law covenant with fleshly Israel, so Jesus becomes “mediator of [this] correspondingly better covenant” that God makes with the spiritual “Israel of God.” This is in order to ransom those who are called to become Kingdom heirs with Christ. Thus they “receive the promise of the everlasting inheritance.” (Galatians 3:19, 20; 6:16; Hebrews 8:6; 9:15; 12:24)

*** ws chap. 12 pp. 100-101 God’s New Covenant Nears Its Accomplishment *** A Better Covenant With a Better Mediator 7 The new covenant is not a mere renewal of the earlier covenant that the Israelites broke. No, indeed! For the apostle Paul writes to the Christians at Rome, saying: “You are not under law but under undeserved kindness.” (Romans 6:14) It is really a new covenant, and it was to be expected that it would be a better one, for the Almighty God Jehovah is able to improve matters with regard to those whom he admits into the new covenant. For one thing, he raised up a better mediator, or go-between, in establishing the new covenant. This Mediator was no imperfect, sin-infected man like the prophet Moses. 8 The Law covenant mediated by means of the prophet Moses was good in itself. However, that covenant provided for the sacrifice of animals whose blood could never wash away human sins. So for Jehovah God to set up a better covenant, there would have to be a better mediator with a better sacrifice. This all-necessary Mediator proved to be Jesus Christ. Pointing out the superiority of this Mediator as compared to the prophet Moses, the Bible gives us the following explanation: “But now Jesus has obtained a more excellent public service, so that he is also the mediator of a correspondingly better covenant, which has been legally established upon better promises. . . . In his saying ‘a new covenant’ he has made the former one obsolete.”—Hebrews 8:6, 13.

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*** ws chap. 13 pp. 106-107 pars. 1-4 The “Prince of Peace” Turns to Those Outside the New Covenant *** NATURAL Jews today, those who are the fleshly descendants of the patriarch Abraham, cannot deny that the old Mosaic Law covenant was to be superseded by a new and better covenant. They cannot expunge from their manuscripts of the Hebrew Scriptures the words of God at Jeremiah 31:31: “‘Look! There are days coming,’ is the utterance of Jehovah, ‘and I will conclude with the house of Israel and with the house of Judah a new covenant.’” 2 Who the mediator of that new covenant would be was not foretold by Jeremiah. But on the night of Nisan 14, 33 C.E., when Jesus Christ handed the cup with the Passover wine to his disciples, he showed that he was to be that Mediator. (Luke 22:20) At Hebrews 7:22 we are told that he is the “pledge,” surety, or guarantee, of such a new and “better covenant.” 3 By his sacrifice in behalf of the new covenant, Jesus became Jehovah’s High Priest. He did not become such by natural descent from Aaron, the first high priest of Israel. He was sworn into the office of High Priest by the oath of the Most High God, Jehovah, the Priest-Maker. The words of Psalm 110:4 apply to Jesus: “Jehovah has sworn (and he will feel no regret): ‘You are a priest to time indefinite according to the manner of Melchizedek!’”—Hebrews 7:20, 21. 4 With the exception of a small remnant, the nation of natural Israel rejected Jesus Christ as the Mediator of the new covenant. Thus “the house of Israel” with which God made the foretold new covenant proved to be a spiritual Israel, “the Israel of God.” (Galatians 6:16) That spiritual Israel was brought to birth on the day of Pentecost, 33 C.E. Being spiritual, it could take into its citizenship believing non-Jews, or Gentiles. (Acts 15:14) Peter addressed it as “a chosen race, a royal priesthood, a holy nation, a people for special possession.” (1 Peter 2:9) This “holy nation” is composed of the spiritual sons of the Greater Abraham, Jehovah, the Maker and Fulfiller of the Abrahamic covenant. Hence, they are at the same time the “sons” of Jehovah’s wifelike heavenly organization, prefigured by Sarah, the wife of Abraham. Unavoidably, the new covenant of the Greater Abraham takes into account that heavenly organization as the mother of the promised “seed,” prefigured by Isaac. (Jeremiah 31:32) It will not be like the covenant that I made with their forefathers on the day I took hold of their hand to lead them out of the land of Egypt, ‘my covenant that they broke, although I was their true master,’ declares Jehovah.”

*** it-1 p. 872 Free Woman *** From the time that Jehovah God liberated the Israelites from Egyptian bondage and gave them the Law at Mount Sinai till the termination of the Law covenant in 33 C.E., Jehovah treated the nation of Israel as a secondary wife. (Jer 3:14; 31:31, 32) However, the Law did not give the nation of Israel the status of a free woman, for it showed the Israelites up as under subjection to sin, hence slaves.

*** it-2 p. 485 Neglect *** Paul quotes Jehovah’s words concerning Israel wherein He spoke of the Law covenant, saying, “which covenant of mine they themselves broke, although I myself had husbandly ownership of them.” (Jer 31:32) In place of “although I myself had husbandly ownership of them,” the Septuagint reads: “and I stopped caring for them.” This doubtless explains why the quotation, at Hebrews 8:9, reads: “Because they did not continue in my covenant, so that I stopped caring [showed no concern] for them.” Jehovah was certainly not negligent in the sense of carelessness or oversight; rather, he showed great concern for his covenant people until they disregarded his word and

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rebelled against him. Only then and on that basis was it that he “stopped caring [Gr., e·meʹle·sa] for them.”

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them, and in their heart I shall write it. And I will become their God, and they themselves will become my people.’”—Jeremiah 31:31-33. 19 This is the new covenant that Jesus referred to on Nisan 14, 33 C.E. On that occasion, he revealed that the promised covenant was about to be concluded between his disciples and Jehovah, with Jesus as mediator. (1 Corinthians 11:25; 1 Timothy 2:5; Hebrews 12:24) Through this new covenant, Jehovah’s promise to Abraham was to have a more glorious and lasting fulfillment, as we will see in the following article.

*** ws chap. 12 p. 100 par. 6 God’s New Covenant Nears Its Accomplishment *** 6 Why did God want a new covenant? Jeremiah 31:31-34 explains: “‘Look! There are days coming,’ is the utterance of Jehovah, ‘and I will conclude with the house of Israel and with the house of Judah a new covenant; not one like the covenant that I concluded with their forefathers in the day of my taking hold of their hand to bring them forth out of the land of Egypt, “which covenant of mine they themselves broke, although I myself had husbandly ownership of them,” is the utterance of Jehovah.’

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*** jr chap. 14 pp. 173-175 pars. 11-13 You Can Benefit From the New Covenant *** 11 Would you like to know other distinctive aspects of the new covenant? One major difference between it and the Mosaic Law covenant is what they were written on. (Read Jeremiah 31:33.) The Ten Commandments of the Law covenant were written on stone tablets, which eventually disappeared. In contrast, Jeremiah prophesied that the law of the new covenant would be written in human hearts, and it would endure. Those who are parties to the new covenant, anointed Christians, truly appreciate this law. What of those who are not directly in the new covenant, the “other sheep,” who hope to live forever on earth? (John 10:16) These too delight in God’s law. In a sense, they are like the alien residents in Israel, who accepted and benefited from the Mosaic Law.—Lev. 24:22; Num. 15:15. 12 How would you reply if asked, ‘What is this law that is inscribed in the heart of anointed Christians?’ Well, this law is also called “the law of the Christ.” It was first given to spiritual Israelites, those in the new covenant. (Gal. 6:2; Rom. 2:28, 29) You could sum up “the law of the Christ” in one word: love. (Matt. 22:36-39) How do those of the anointed get this law written in their heart? Key ways are by their studying God’s Word and approaching Jehovah in prayer. Accordingly, those aspects of true worship should be regular features of the lives of all true Christians, even those who are not in the new covenant but who want to benefit from it. 13 “The law of the Christ” is referred to as “the perfect law that belongs to freedom” and “the law of a free people.” (Jas. 1:25; 2:12) Many were born under the Mosaic Law, but no one is born into the new covenant or under the law of the Christ. None who become obedient to the law of the Christ are coerced into serving God. Rather, they are delighted to know that God’s law can be written in hearts and that lasting benefits of the covenant that Jeremiah foretold are available to humans today.

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*** jr chap. 14 pp. 178-180 pars. 21-22 You Can Benefit From the New Covenant *** 21 A significant aspect of the new covenant is this: “I will put my law within them, and in their heart I shall write it. And I will become their God, . . . And they will no more teach each one his companion and each one his brother, saying, ‘Know Jehovah!’ for they will all of them know me.” (Jer. 31:33, 34) The anointed on earth today have shown that they have God’s law within them. They love the truths found in it, rather than relying on the teachings of any human. And they have happily shared Bible knowledge with those forming the great crowd. Thus, these with an earthly hope have also come to know and love Jehovah. They willingly submit to his direction and trust in his promises. You probably fit that description. You know him as a Person and have a personal relationship with him. What a benefit that is! 22 How have you been able to strengthen your relationship with Jehovah? You no doubt remember occasions when you felt that he answered your prayers. Through such experiences, you deepened your appreciation for the kind of God he is. You may have sensed his assistance as you recalled a scripture that helped you to cope with adversity. Cherish such experiences. As you keep on studying his Word, your knowledge of him will continue to increase—an ongoing benefit.

*** w07 3/15 p. 11 par. 2 Highlights From the Book of Jeremiah *** 31:33—How is God’s law written in hearts? When a person loves God’s law so much that he has a fervent desire to do Jehovah’s will, it can be said that God’s law is written in his heart.

*** w98 2/1 p. 15 pars. 9-10 Greater Blessings Through the New Covenant *** 9 When foretelling the new covenant, Jeremiah wrote: “‘This is the covenant that I shall conclude with the house of Israel after those days,’ is the utterance of Jehovah. ‘I will put my law within them, and in their heart I shall write it.’” (Jeremiah 31:33) It is a characteristic of those in the new covenant that they serve Jehovah out of love. (John 13:35; Hebrews 1:9) Jehovah’s law is written in their heart, and they fervently desire to do his will. True, in ancient Israel some faithful individuals loved Jehovah’s law intensely. (Psalm 119:97) But many did not. Yet they remained part of the nation. No one can remain in the new covenant if God’s law is not written in his heart. 10 Jehovah further said regarding those in the new covenant: “I will become their God, and they themselves will become my people.” (Jeremiah 31:33) In ancient Israel many worshiped the gods of the nations, but they remained Israelites. On the basis of the new covenant, Jehovah created a spiritual nation, “the Israel of God,” to replace fleshly Israel. (Galatians 6:16; Matthew 21:43; Romans 9:6-8) However, no one remains a part of the new spiritual nation if he ceases to worship Jehovah and him alone.

*** w98 2/1 pp. 19-20 pars. 6-7 The Other Sheep and the New Covenant *** 6 Further, other sheep lay hold of the new covenant just as foreigners of old laid hold of the Law covenant. In what way? Not by becoming participants in it but by submitting to the laws associated with it and benefiting from its arrangements. (Compare Jeremiah 31:33, 34.) Like their anointed companions, the other sheep have Jehovah’s law written ‘in their heart.’ They deeply love and obey Jehovah’s commandments and principles. (Psalm 37:31; 119:97) Like anointed Christians, they know Jehovah. (John 17:3) What about circumcision? Some 1,500 years before the making of the new covenant, Moses urged the Israelites: “You must circumcise the foreskin of your hearts.” (Deuteronomy 10:16; Jeremiah 4:4) While compulsory fleshly circumcision passed away with the Law, both the anointed and the other sheep must “circumcise” their hearts. (Colossians 2:11)

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Finally, Jehovah forgives the error of the other sheep on the basis of Jesus’ shed “blood of the covenant.” (Matthew 26:28; 1 John 1:9; 2:2) God does not adopt them as spiritual sons, as he does the 144,000. But he does declare the other sheep righteous, in the sense that Abraham was declared righteous as God’s friend.—Matthew 25:46; Romans 4:2, 3; James 2:23. 7 For the 144,000, being declared righteous opens the way to their having the hope of ruling with Jesus in the heavenly Kingdom. (Romans 8:16, 17; Galatians 2:16) For the other sheep, being declared righteous as God’s friends allows them to embrace the hope of everlasting life in a paradise earth—either by surviving Armageddon as part of the great crowd or through the ‘resurrection of the righteous.’ (Acts 24:15) What a privilege to have such a hope and to be a friend of the Sovereign of the universe, to be “a guest in [his] tent”! (Psalm 15:1, 2) Yes, both anointed and other sheep are blessed in a wonderful way through Jesus, the Seed of Abraham.

*** w98 3/15 pp. 13-14 pars. 9-10 Dedication and Freedom of Choice *** ‘For this is the covenant that I shall conclude with the house of Israel after those days,’ is the utterance of Jehovah. ‘I will put my law within them, and in their heart I shall write it. And I will become their God, and they themselves will become my people.’”—Jeremiah 31:31-33. 10 Having God’s law “within them,” written, as it were, “in their heart,” members of the Israel of God are moved to live up to their dedication. Their motivation is stronger than that of the natural Israelites, who were dedicated by birth, not by choice.

*** ws chap. 14 pp. 113-114 pars. 2-4 After the New Covenant—The Millennial Kingdom *** 2 In the prophecy of Jeremiah 31:31-34, the One laying down the terms of the new covenant said: “I will put my law within them, and in their heart I shall write it. And I will become their God, and they themselves will become my people.” 3 In the case of the Law covenant, Jehovah God, by means of the prophet Moses as mediator, gave to natural Israel “the handwritten document . . . , which consisted of decrees.” (Colossians 2:14) What, though, about the law of the new covenant? Its Mediator was not to inscribe it on stone, or to write it in a manuscript. Its Mediator left behind no writings of his own. We ascertain what is the law of the new covenant from the inspired Christian Greek Scriptures. (2 Timothy 3:16) But even before those Greek Scriptures began to be written, from about 41 C.E., Jehovah God began writing his law of the new covenant. When? On the day of Pentecost, 33 C.E. Where? Exactly where he had long before promised to write it: “I will put my laws in their mind, and in their hearts I shall write them.”—Hebrews 8:10. 4 Being inscribed upon the heart, those laws would be less likely to cease being loved by those who obeyed them. If those laws were put “in their mind,” they would be less likely to forget them. Hence, the keepers of those laws say, in the words of Psalm 119:97: “How I do love your law! All day long it is my concern.” From their most inward being, they set their affections upon Jehovah’s laws as given through his Mediator, Jesus Christ. Thus, with the right motivation, they determine to keep those precious laws. This applies both to the “little flock” in the new covenant and to the “great crowd” of “other sheep” who are, not in the new covenant, but under it.—Compare 1 John 5:3; John 14:15. (Jeremiah 31:34) “And they will no longer teach each one his neighbor and each one his brother, saying, ‘Know Jehovah!’ for they will all know me, from the least to the greatest of them,” declares Jehovah. “For I will forgive their error, and I will no longer remember their sin.”

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*** it-2 p. 491 Neighbor *** In the Commonwealth of Israel. At Hebrews 8:11 a form of the Greek word po·liʹtes, “citizen,” appears in most Greek texts; some late manuscripts read ple·siʹon. Paul here quotes from the restoration prophecy of Jeremiah 31:34, spoken to those in the commonwealth of Israel: “‘And they will no more teach each one his companion [form of reʹaʽ] and each one his brother, saying, “Know Jehovah!” for they will all of them know me, from the least one of them even to the greatest one of them,’ is the utterance of Jehovah.” Paul applies it to the spiritual “holy nation,” “the Israel of God,” saying: “And they will by no means teach each one his fellow citizen and each one his brother . . . ” Here the flavor of the original languages is kept better by the expression companion (for reʹaʽ) and citizen (for po·liʹtes), rather than neighbor.—1Pe 2:9; Ga 6:16.

*** cl chap. 26 pp. 265-267 A God Who Is “Ready to Forgive” *** “Their Sin I Shall Remember No More” 16 Jehovah promised regarding those in the new covenant: “I shall forgive their error, and their sin I shall remember no more.” (Jeremiah 31:34) Does this mean that when Jehovah forgives he is unable to recall sins anymore? That could hardly be the case. The Bible tells us of the sins of many individuals whom Jehovah forgave, including David. (2 Samuel 11:1-17; 12:13) Jehovah is obviously still aware of the errors they committed. The record of their sins, as well as that of their repentance and forgiveness by God, has been preserved for our benefit. (Romans 15:4) What, then, does the Bible mean when it says that Jehovah does not “remember” the sins of those whom he forgives? 17 The Hebrew verb rendered “I shall remember” implies more than simply to recall the past. The Theological Wordbook of the Old Testament notes that it includes “the additional implication of taking appropriate action.” So in this sense, to “remember” sin involves taking action against sinners. (Hosea 9:9) But when God says “their sin I shall remember no more,” he is assuring us that once he forgives repentant sinners, he will not at some future time act against them because of those sins. (Ezekiel 18:21, 22) Jehovah thus forgets in the sense that he does not bring our sins up again and again in order to accuse or punish us over and over. Is it not comforting to know that our God forgives and forgets?

*** w12 8/15 p. 30 Do You Remember? *** How does God forgive and forget the sins of repentant ones? Jehovah says of those he favors: “Their sin I shall remember no more.” (Jer. 31:34) He can forgive sins on the basis of the ransom. When he does, God forgets in the sense that he will not remember those sins in order to punish again.—7/1, page 18.

*** jr chap. 14 pp. 171-173 pars. 8-10 You Can Benefit From the New Covenant *** In foretelling the new covenant, Jeremiah highlighted that Jehovah would “forgive their error” and remember sin no more. (Jer. 31:34) You can imagine that Jeremiah might have wondered how God would accomplish that forgiveness. At least he could understand that in speaking of a new covenant, God meant that there would be an agreement, or contract, between Him and humans. Somehow, by means of that covenant, Jehovah would accomplish what he inspired Jeremiah to outline, including forgiveness. More details would have to await God’s further revealing of his purpose, including what the Messiah would do.

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9 You may have seen parents who spoil their children, not disciplining them. Would you expect Jehovah to be like that? Not at all! This is clear from the way the new covenant took effect. Instead of just canceling sins, God scrupulously met his own standard of justice by providing the legal basis for forgiving sins, doing so at great cost to himself. You can gain insight into this by noting what Paul wrote when discussing the new covenant. (Read Hebrews 9:15, 22, 28.) Paul mentioned “release by ransom” and said that “unless blood is poured out no forgiveness takes place.” In the case of the new covenant, this did not mean the sacrificial blood of bulls or goats as offered under the Law. No, the new covenant was made operative by Jesus’ blood. Based on that perfect sacrifice, Jehovah could ‘forgive error and sin’ lastingly. (Acts 2:38; 3:19) But who would be in this new covenant and gain that forgiveness? Not the Jewish nation. Jesus said that God would reject the Jews, those who offered animal sacrifices under the Law, and He would turn to another nation. (Matt. 21:43; Acts 3:13-15) That proved to be “the Israel of God,” composed of Christians anointed with holy spirit. In basic terms, the Law covenant was between God and natural Israel, while the new covenant is between Jehovah God and spiritual Israel, with Jesus as its Mediator.—Gal. 6:16; Rom. 9:6. 10 Jeremiah depicted the coming One, the Messiah, as the “sprout” for David. That is fitting. Even while Jeremiah was serving as a prophet, David’s royal family tree was cut down. However, the stump was not dead. In time, Jesus was born in the line of King David. He could be called “Jehovah Is Our Righteousness,” highlighting God’s deep concern for that quality. (Read Jeremiah 23:5, 6.) Jehovah allowed his only-begotten Son to experience suffering on earth and to die. Then Jehovah—in harmony with justice—could apply the value of the ransom sacrifice of the “sprout” for David as a basis for forgiveness. (Jer. 33:15) This opened the way for some humans to be declared “righteous for life” and anointed with holy spirit, becoming parties to the new covenant. As further evidence of God’s concern for righteousness, others who are not directly in that covenant can and do benefit from it, as we will see.—Rom. 5:18.

*** jr chap. 14 pp. 170-171 pars. 5-7 You Can Benefit From the New Covenant *** Through Jeremiah, God said regarding those in this future covenant: “I shall forgive their error, and their sin I shall remember no more.” (Jer. 31:34) Though that promise was given in Jeremiah’s day, it holds out a wonderful prospect for all mankind. How? 6 We are still imperfect and often become aware of this reality. That was illustrated by a brother who was fighting against a significant personal problem. He comments: “When I relapsed, I felt terrible. I thought that I could never atone for what I had done. I found it hard to pray. I would start by saying, ‘Jehovah, I don’t know whether you are going to hear this prayer, but . . .’” Some who have had such a relapse or have committed a sin have felt as if “a cloud mass” were blocking their prayers from reaching God. (Lam. 3:44) Others have been haunted by memories of past wrongdoing, years after the incident. Even otherwise exemplary Christians may say things that they later regret.—Jas. 3:5-10. 7 None of us should feel that we could never stray into inappropriate conduct. (1 Cor. 10:12) Even the apostle Paul realized that he erred. (Read Romans 7:21-25.) In this connection, the new covenant should come to mind. God promised that one key aspect of the new covenant would be his remembering sins no more. What an incomparable benefit!

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*** jr chap. 14 pp. 176-177 pars. 17-18 You Can Benefit From the New Covenant *** 17 What happens to the sins of those whom God favors? As noted earlier, Jehovah said through Jeremiah: “I shall forgive their error, and their sin I shall remember no more.” (Jer. 31:34) God does this for the anointed on the basis of Jesus’ sacrifice. In a similar way, God can forgive the sins of the great crowd on the basis of the same “blood of the covenant.” Jeremiah’s saying that God would “remember” sins no more does not imply that He would have a memory lapse and simply not be able to recall the sins. Rather, it indicates that once Jehovah has administered any needed discipline and forgiven a repentant sinner, God throws that past sin behind Him. Think of the sins King David committed involving Bath-sheba and Uriah. David received discipline and felt the consequences of his sins. (2 Sam. 11:4, 15, 27; 12:9-14; Isa. 38:17) Yet, God did not keep holding David accountable for those sins. (Read 2 Chronicles 7:17, 18.) As indicated in the new covenant, once Jehovah has forgiven sins, based on Jesus’ sacrifice, He remembers them no more.—Ezek. 18:21, 22. 18 Accordingly, the new covenant highlights a wonderful aspect of Jehovah’s dealings with sinful humans, both the anointed, who are in the covenant, and those with an earthly hope. You can trust that once Jehovah has dealt with your sins, he will not bring them up again.

*** jr chap. 14 pp. 179-181 pars. 21-25 You Can Benefit From the New Covenant *** And they will no more teach each one his companion and each one his brother, saying, ‘Know Jehovah!’ for they will all of them know me.” (Jer. 31:33, 34) The anointed on earth today have shown that they have God’s law within them. They love the truths found in it, rather than relying on the teachings of any human. And they have happily shared Bible knowledge with those forming the great crowd. Thus, these with an earthly hope have also come to know and love Jehovah. They willingly submit to his direction and trust in his promises. You probably fit that description. You know him as a Person and have a personal relationship with him. What a benefit that is! 22 How have you been able to strengthen your relationship with Jehovah? You no doubt remember occasions when you felt that he answered your prayers. Through such experiences, you deepened your appreciation for the kind of God he is. You may have sensed his assistance as you recalled a scripture that helped you to cope with adversity. Cherish such experiences. As you keep on studying his Word, your knowledge of him will continue to increase—an ongoing benefit. 23 But linked to the new covenant is another blessing that we can experience now. Knowing Jehovah as the one who provides forgiveness in line with that covenant can help free us of persistent feelings of guilt. For example, some who had an abortion before they knew God’s standard may sense guilt and sadness because they deliberately ended the life of a developing human. Others feel that way because they took lives when they engaged in warfare. Jesus’ ransom sacrifice—fundamental to the new covenant—provides for forgiveness of truly repentant ones. That being so, should we not be convinced that if Jehovah has forgiven our sins, he views the matter as closed? We need not dwell on the sins that Jehovah has bountifully forgiven. 24 We find graphic evidence of God’s forgiveness at Jeremiah 31:20. (Read.) Decades before Jeremiah’s day, Jehovah punished the ten-tribe northern kingdom of Israel (represented by Ephraim, the prominent tribe) because of their idolatry. They were taken into exile. Yet, God was deeply attached to the people of that nation and showed them tender affection. He still cherished them as “a fondly treated child.” When he thought about them, his intestines ‘became boisterous,’ meaning that his deep feelings were touched. This account, found in the context of the new covenant, shows how largehearted Jehovah is toward those who repent of past misconduct. 25 Jehovah’s promise to forgive sins through the new covenant will reach its fullest extent at the end of Christ’s Millennial Reign. Jesus Christ, together with the 144,000 underpriests, will have

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restored to perfection loyal humans. After the final test, mankind will then be full-fledged members of Jehovah’s universal family. (Read Romans 8:19-22.) For centuries, all have been groaning under the burden of sin. However, Jehovah’s human creation will then have “the glorious freedom of the children of God,” freedom from sin and death. Consequently, be confident that through the loving arrangement of the new covenant, you can obtain abundant benefits. You can benefit now and forever through the “sprout” for David and enjoy “righteousness in the land.”—Jer. 33:15.

*** w98 2/1 pp. 15-16 pars. 11-13 Greater Blessings Through the New Covenant *** 11 Jehovah also said: “They will all of them know me, from the least one of them even to the greatest one of them.” (Jeremiah 31:34) In Israel, many just ignored Jehovah, saying in effect: “Jehovah will not do good, and he will not do bad.” (Zephaniah 1:12) No one remains part of the Israel of God if he ignores Jehovah or pollutes pure worship. (Matthew 6:24; Colossians 3:5) Spiritual Israelites are “the people who are knowing their God.” (Daniel 11:32) They delight to ‘take in knowledge of the only true God and of Jesus Christ.’ (John 17:3) Knowing Jesus deepens their knowledge of God since, in a unique way, Jesus “is the one that has explained [God].”—John 1:18; 14:9-11. 12 Finally, Jehovah promised: “I shall forgive their error, and their sin I shall remember no more.” (Jeremiah 31:34b) The Law of Moses included hundreds of written regulations that Israelites were called on to obey. (Deuteronomy 28:1, 2, 15) All who broke the Law offered sacrifices to cover their sins. (Leviticus 4:1-7; 16:1-31) Many Jews came to believe that they could become righteous through their own works according to Law. Christians, though, realize that they can never earn righteousness by their own works. They cannot avoid sinning. (Romans 5:12) Under the new covenant, a righteous standing before God is possible only on the basis of Jesus’ sacrifice. However, such standing is a gift, an undeserved kindness from God. (Romans 3:20, 23, 24) Jehovah still demands obedience of his servants. Paul says that those in the new covenant are “under law toward Christ.”—1 Corinthians 9:21. 13 Hence, for Christians too there is a sacrifice for sin, but one of far more value than the sacrifices under the Law covenant. Paul wrote: “Every priest [under the Law covenant] takes his station from day to day to render public service and to offer the same sacrifices often, as these are at no time able to take sins away completely. But [Jesus] offered one sacrifice for sins perpetually and sat down at the right hand of God.” (Hebrews 10:11, 12) Since Christians in the new covenant exercise faith in Jesus’ sacrifice, Jehovah declares them righteous, without sin, and thus in a position to be anointed as his spiritual sons. (Romans 5:1; 8:33, 34; Hebrews 10:14-18) When they do sin because of human imperfection, they can beg Jehovah’s forgiveness, and on the basis of Jesus’ sacrifice, Jehovah forgives them. (1 John 2:1, 2) However, if they choose a course of deliberate sin, they lose their righteous standing and the privilege of being participants in the new covenant.—Hebrews 2:2, 3; 6:4-8; 10:26-31.

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Law, both the anointed and the other sheep must “circumcise” their hearts. (Colossians 2:11) Finally, Jehovah forgives the error of the other sheep on the basis of Jesus’ shed “blood of the covenant.” (Matthew 26:28; 1 John 1:9; 2:2) God does not adopt them as spiritual sons, as he does the 144,000. But he does declare the other sheep righteous, in the sense that Abraham was declared righteous as God’s friend.—Matthew 25:46; Romans 4:2, 3; James 2:23. 7 For the 144,000, being declared righteous opens the way to their having the hope of ruling with Jesus in the heavenly Kingdom. (Romans 8:16, 17; Galatians 2:16) For the other sheep, being declared righteous as God’s friends allows them to embrace the hope of everlasting life in a paradise earth—either by surviving Armageddon as part of the great crowd or through the ‘resurrection of the righteous.’ (Acts 24:15) What a privilege to have such a hope and to be a friend of the Sovereign of the universe, to be “a guest in [his] tent”! (Psalm 15:1, 2) Yes, both anointed and other sheep are blessed in a wonderful way through Jesus, the Seed of Abraham.

*** w97 12/1 pp. 12-13 Jehovah, a God “Ready to Forgive” *** “Their Sin I Shall Remember No More” 12 Through the prophet Jeremiah, Jehovah promised regarding those in the new covenant: “I shall forgive their error, and their sin I shall remember no more.” (Jeremiah 31:34) Does this mean that when Jehovah forgives he is unable to recall sins anymore? That could hardly be the case. The Bible tells us of the sins of many individuals whom Jehovah forgave, including David. (2 Samuel 11:1-17; 12:1-13) Jehovah obviously is still aware of the errors they committed, and so should we be. The record of their sins, as well as that of their repentance and forgiveness by God, has been preserved for our benefit. (Romans 15:4) What, then, does the Bible mean when it says that Jehovah does not “remember” the sins of those whom he forgives? 13 The Hebrew verb rendered “I shall remember” implies more than simply to recall the past. According to the Theological Wordbook of the Old Testament, it includes “the additional implication of taking appropriate action.” So in this sense, to “remember” sin involves taking action against sinners. When the prophet Hosea said concerning wayward Israelites, “He [Jehovah] will remember their error,” the prophet meant that Jehovah would take action against them for their lack of repentance. Thus, the rest of the verse adds: “He will give attention to their sins.” (Hosea 9:9) On the other hand, when Jehovah says, “Their sin I shall remember no more,” he is assuring us that once he forgives a repentant sinner, he will not act against him for those sins at some future time. (Ezekiel 18:21, 22) He thus forgets in the sense that he does not bring our sins up again and again in order to accuse or punish us over and over. Jehovah thereby sets a splendid example for us to imitate in our dealings with others. When disagreements arise, it is best not to dredge up past offenses that you previously agreed to forgive.

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*** g95 6/8 pp. 9-11 Forgive and Forget—How Possible? *** The Bible’s Viewpoint Forgive and Forget—How Possible?

“I SHALL FORGIVE THEIR ERROR, AND THEIR SIN I SHALL REMEMBER NO MORE.”—JEREMIAH 31:34.

THOSE words recorded by the prophet Jeremiah reveal something remarkable about Jehovah’s mercy: When he forgives, he forgets. (Isaiah 43:25) The Bible further states: “Even as Jehovah freely forgave you, so do you also.” (Colossians 3:13) So as Christians we should imitate Jehovah’s forgiveness. However, some important questions arise. When Jehovah forgives, does he actually not remember our sins anymore? And when we forgive, must we forget in the sense of being unable to recall? Can it be said that unless we forget in that way, we have not really forgiven? How Jehovah Forgives To forgive involves letting go of resentment. When Jehovah forgives, he does so completely. The psalmist David wrote: “[Jehovah] will not for all time keep finding fault, neither will he to time indefinite keep resentful. As far off as the sunrise is from the sunset, so far off from us he has put our transgressions. As a father shows mercy to his sons, Jehovah has shown mercy to those fearing him.”—Psalm 103:9, 12, 13. The completeness of God’s forgiveness is further explained at Acts 3:19: “Repent, therefore, and turn around so as to get your sins blotted out.” The expression ‘get blotted out’ comes from a Greek verb (e·xa·leiʹpho) that means “wipe out, erase.” (See Revelation 7:17; 21:4.) The New International Dictionary of New Testament Theology explains: “The image expressed by the verb here and perhaps elsewhere is most probably smoothing the surface of a wax writing-tablet for re- use ([compare] ‘wiping the slate clean’).” When we repent of our sins, Jehovah wipes the record clean. Does that mean that he no longer remembers our sins? Let us consider an example recorded in the Bible. When King David committed adultery with Bath-sheba and later tried to cover it over by arranging for the death of her husband, Jehovah sent the prophet Nathan to reprove David. (2 Samuel 11:1-17; 12:1-12) With what result? David sincerely repented, and Jehovah forgave him. (2 Samuel 12:13; Psalm 32:1-5) Did Jehovah forget David’s sins? Not at all! The Bible writers Gad and Nathan later recorded the whole incident in the book of 2 Samuel (completed about 1040 B.C.E.) shortly before David’s death. So the record, or memory, of David’s sins—as well as the record of his repentance and subsequent forgiveness by Jehovah—lives on, for the benefit of Bible readers to this day. (Romans 15:4; 1 Corinthians 10:11) In fact, since “the saying of Jehovah [as contained in the Bible] endures forever,” the record of David’s sins will never be forgotten!—1 Peter 1:25. How, then, can it be said that Jehovah wipes the slate clean when we sincerely repent of our sins? How can we understand Jehovah’s words: “I shall forgive their error, and their sin I shall remember no more”?—Jeremiah 31:34. How Jehovah Forgets The Hebrew verb rendered “I shall remember” (a form of za·kharʹ) does not mean simply to recall the past. According to the Theological Wordbook of the Old Testament, it can mean “mention, declare, recite, proclaim, invoke, commemorate, accuse, confess.” The Theological Dictionary of the Old Testament adds: “Quite often, in fact, [za·kharʹ] implies an action or appears

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in combination with verbs of action.” Thus, when Jehovah says of his wayward people that he “will remember their error,” he means that he will take action against them for their lack of repentance. (Jeremiah 14:10) Conversely, when Jehovah says, “Their sin I shall remember no more,” he is assuring us that once he forgives our sins, he will not bring them up again in order to accuse, condemn, or punish us. Through the prophet Ezekiel, Jehovah explained the sense in which he forgives and forgets: “Now as regards someone wicked, in case he should turn back from all his sins that he has committed and he should actually keep all my statutes and execute justice and righteousness, he will positively keep living. He will not die. All his transgressions that he has committed—they will not be remembered against him. For his righteousness that he has done he will keep living.” (Ezekiel 18:21, 22; 33:14-16) Yes, when Jehovah forgives a repentant sinner, he wipes the slate clean and forgets in the sense that he will not take action against that one for those sins at some future time.—Romans 4:7, 8. Being imperfect, we can never forgive in a perfect sense as Jehovah does; his thoughts and ways are infinitely higher than ours. (Isaiah 55:8, 9) To what extent, then, can we reasonably be expected to forgive and forget when others sin against us? How We Can Forgive and Forget Be “freely forgiving one another,” urges Ephesians 4:32. According to lexicographer W. E. Vine, the Greek word rendered “freely forgiving” (kha·riʹzo·mai) means “to bestow a favour unconditionally.” When offenses committed against us are minor in nature, we may have little difficulty granting the forgiveness. Keeping in mind that we too are imperfect enables us to make allowances for the shortcomings of others. (Colossians 3:13) When we forgive, we let go of resentment, and our relationship with the offender may not suffer any lasting harm. In time, the memory of any such minor offense may well fade away. What, though, if others sin against us in a more serious way, deeply injuring us? In extreme cases, such as incest, rape, and attempted murder, forgiveness may involve a number of issues. This would be particularly true when there is no acknowledgment of the sin, no repentance, and no apology on the part of the offender. (Proverbs 28:13) Jehovah himself does not forgive unrepentant, hardened wrongdoers. (Hebrews 6:4-6; 10:26) When a wound is deep, we may never succeed in completely putting what happened out of mind. However, we can be comforted by the assurance that in the coming new world, “the former things will not be called to mind, neither will they come up into the heart.” (Isaiah 65:17; Revelation 21:4) Whatever we remember then will not cause us the deep hurt or pain that we may now feel. In other instances we may need to take some initiative to settle matters, perhaps by talking to the offender, before we can forgive. (Ephesians 4:26) In this way any misunderstanding can be cleared up, appropriate apologies made, and forgiveness extended. What about forgetting? We may never completely put out of mind what was done, but we can forget in the sense that we do not hold it against the offender or bring the matter up again at some future time. We do not gossip about it, nor do we completely avoid the offender. However, it may take some time for our relationship with the offender to mend, and we may not enjoy the same closeness as before. Consider an illustration: Suppose you confide a deeply personal matter to a trusted friend, and you later learn that he divulged it to others, to your great embarrassment or hurt. You approach him to talk things over, and he is very sorry; he apologizes and asks for forgiveness. Hearing his sincere apology, your heart is moved to forgive him. Do you easily forget what happened? Likely not; you would no doubt be very cautious about confiding in him in the future. Yet you do forgive him; you do not continually rehash the matter with him. You do not harbor resentment, nor do you gossip about it with others. You may not feel as close to him as you did before, but you still love him as your Christian brother.—Compare Proverbs 20:19.

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What, though, if despite your efforts to settle matters, the offender does not admit his wrong and apologize? Can you forgive in the sense of letting go of resentment? Forgiving others does not mean that we condone or minimize what they have done. Resentment is a heavy burden to carry; it can consume our thoughts, robbing us of peace. Waiting for an apology that never comes, we may only get more and more frustrated. In effect, we allow the offending person to control our emotions. Thus, we need to forgive others, or let go of the resentment, not only for their benefit but also for our own so that we may get on with our life. Forgiving others is not always easy. But when there is sincere repentance, we can try to imitate Jehovah’s forgiveness. When he forgives repentant wrongdoers, he lets go of resentment—he wipes the slate clean and forgets in that he will not hold those sins against them in the future. We too can work to let go of resentment when the offender is repentant. There may, however, be instances where we are not even obligated to forgive. No victim of extremes in unjust or cruel treatment should be forced to forgive an unrepentant wrongdoer. (Compare Psalm 139:21, 22.) But in most cases when others sin against us, we can forgive in the sense of letting go of resentment, and we can forget in the sense of not holding the matter against our brother at some future time. [Footnotes] See the article “The Bible’s Viewpoint: How Complete Is God’s Forgiveness?” in the December 8, 1993, issue of Awake!, pages 18-19. Insight on the Scriptures, Volume 1, page 862, says: “Christians are not required to forgive those who practice malicious, willful sin with no repentance. Such become God’s enemies.”— Published by Watchtower Bible and Tract Society of New York, Inc. [Picture on page 9] Joseph and his brothers

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he is really not assisting angels at all, but he is assisting Abraham’s seed.”—Hebrews 2:14-16; 9:14. 15 While Jesus would be Mediator and the validating sacrifice of the new covenant, who were the parties to the covenant? Jeremiah foretold that God would make this covenant with “the house of Israel.” Which Israel? Not fleshly Israel circumcised under the Law, for the new covenant made that former covenant obsolete. (Hebrews 8:7, 13; see page 31.) Now God would deal with Jews and Gentiles who by faith were figuratively ‘circumcised in the heart by spirit.’ This harmonizes with his saying that those in the new covenant would have ‘his laws written in their mind and in their hearts.’ (Romans 2:28, 29; Hebrews 8:10) Paul called such spiritual Jews “the Israel of God.”— Galatians 6:16; James 1:1. 16 Since God was now dealing with spiritual Israel, a door of opportunity opened. When God established the Law, he had spoken of the sons of Israel becoming to him “a kingdom of priests and a holy nation.” (Exodus 19:6) Actually, fleshly Israel never could and never did become a nation in which all of them were king-priests. But Jews and Gentiles that were accepted as the secondary part of the seed of Abraham could become king-priests. The apostle Peter confirmed this, telling such ones: “You are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness.” He also wrote that an ‘unfading inheritance was reserved in the heavens for them.’— 1 Peter 1:4; 2:9, 10. 17 Consequently, the new covenant works with the preexisting Abrahamic covenant to produce the secondary part of the seed. This new covenant between Jehovah and spirit-begotten Christians allows for the formation of a heavenly nation of king-priests in the royal family of the Greater Abraham. We can see, then, why Paul said that this is “a correspondingly better covenant, which has been legally established upon better promises.” (Hebrews 8:6) Those promises include the blessing of having God’s law written in the hearts of devoted ones whose sins are not called to mind, and with all ‘knowing Jehovah, from the least to the greatest.’—Hebrews 8:11.

*** ws chap. 14 pp. 119-120 par. 14 After the New Covenant—The Millennial Kingdom *** 14 The surviving “great crowd” of “other sheep” will have had good preparation for taking up life in the new system of things. Like the remnant of spiritual Israelites, they will have come to know God “from the least one of them even to the greatest one of them.” (Jeremiah 31:34) In prayer to God, the reigning King once said: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.” (John 17:3) So this universal knowledge of Jehovah God will work out for everlasting salvation. This will be true not only for the “flesh” that will be saved alive out of the “great tribulation” but also for the billions of human dead ones who will hear the voice of the King and come forth from their memorial tombs. All needed knowledge of Jehovah will be imparted to such resurrected ones.—Matthew 24:21, 22; John 5:28, 29; Revelation 20:11-15.

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*** ws chap. 14 pp. 116-118 After the New Covenant—The Millennial Kingdom *** Getting to Know Jehovah More Discerningly 9 It has now been more than 70 years since Christ was enthroned in Kingdom power in 1914. Since then, the evidence respecting God’s righteous government has increased tremendously. The people of the world of mankind have to take their stand regarding the Kingdom issue, either for the Kingdom or against it. And those taking their stand for that divine government are having fulfilled toward them these vital words of the new covenant: “They will no more teach each one his companion and each one his brother, saying, ‘Know Jehovah!’ for they will all of them know me, from the least one of them even to the greatest one of them.”—Jeremiah 31:34. 10 In 1935 the remnant of spiritual Israelites began welcoming the “other sheep” of the Fine Shepherd into active association with them in “one flock” under Jesus Christ, all of them being Jehovah’s Witnesses. Then those “other sheep,” who began building up to be “a great crowd” without any foreordained number, undertook, along with the spirit-begotten remnant, to “observe the commandments of God” and to do “the work of bearing witness to Jesus.” (Revelation 7:9-17; 12:17) Thus from the start in 1935, these “other sheep” also got to know Jehovah “from the least one of them even to the greatest one of them.” 11 In what way, however, is Christian knowledge of Jehovah different from and better than the knowledge that the Jews had under the old Mosaic Law covenant? The heavenly Maker of the new covenant goes on to tell us: “For I shall forgive their error, and their sin I shall remember no more.” (Jeremiah 31:34; Hebrews 8:12) This is due to the fact that the new covenant is based upon a better sacrifice by means of a better Mediator. (Hebrews 8:6; 9:11, 12, 22, 23) The better sacrifice of the better Mediator needs no repeating, as on the annual Day of Atonement under the old Mosaic Law covenant. (Hebrews 10:15-18) In view of all of this, the knowledge of Jehovah possessed by those in and under the new covenant is indeed better, more enriching, more discerning, more complete than the knowledge of God that the Jews had under the Law covenant. (Jeremiah 31:40) And all the valley of the carcasses and of ashes and all the terraces as far as the Kidʹron Valley, clear to the corner of the Horse Gate toward the east, will be something holy to Jehovah. It will never again be uprooted or torn down.”

*** it-1 p. 191 Ashes *** Jeremiah 31:40 refers to “the low plain of the carcasses and of the fatty ashes [wehad·deʹshen],” apparently a part of the valley of the son of Hinnom. Until relatively recent times a mound of ashes near the Kidron Valley was a familiar landmark. It is said to have been about 150 m long, 60 m wide, and 18 m deep (490 × 200 × 60 ft) and is considered by some to relate to the place mentioned by Jeremiah. A part of the valley of the son of Hinnom could have been set aside for the disposal of ashes left after burning sacrifices (Le 4:12), before Josiah made Topheth in the valley unfit for worship. (2Ki 23:10) But animal carcasses and the dead bodies of vile criminals might also have been cast into the valley, and a mound there might even include the ashes of humans once sacrificed in false religious rites.—Jer 32:35.

*** it-1 p. 896 Gate, Gateway *** Nehemiah definitely includes the Horse Gate in his reconstruction description, indicating that it was a gate in the city wall. It was probably located SE of the temple area. (Ne 3:28; Jer 31:40)

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*** it-1 p. 905 Gehenna *** It may be noted that God prophetically decreed that the Valley of Hinnom would serve as a place for mass disposal of dead bodies rather than for the torture of live victims. (Jer 7:32, 33; 19:2, 6, 7, 10, 11) Thus, at Jeremiah 31:40 the reference to “the low plain of the carcasses and of the fatty ashes” is generally accepted as designating the Valley of Hinnom, and a gate known as “the Gate of the Ash-heaps” evidently opened out onto the eastern extremity of the valley at its juncture with the ravine of the Kidron.—Ne 3:13, 14.

*** it-1 p. 1119 Hinnom, Valley of *** HINNOM, VALLEY OF

A valley located on the S and SW of Jerusalem; it runs S from the vicinity of the modern Jaffa Gate, turns sharply E at the SW corner of the city, and runs along the S to meet the Tyropoeon and Kidron valleys at a point near the city’s SE corner. It is also known as “the valley of the son(s) of Hinnom”; the “Valley,” as in the expression “Valley Gate” (Jos 15:8; 2Ki 23:10; Ne 3:13); possibly “the low plain of the carcasses and of the fatty ashes” at Jeremiah 31:40.

*** it-2 p. 150 Kidron, Torrent Valley of *** During the reigns of Judean Kings Asa, Hezekiah, and Josiah, the Kidron Valley was used as a place of disposal for appendages of idolatry. (1Ki 15:13; 2Ki 23:4, 6, 12; 2Ch 15:16; 29:16; 30:14) It also served as a place of burial. (2Ki 23:6) This made the Kidron Valley an unclean area, and it is therefore significant that Jeremiah’s prophecy pointed to a time when, by contrast, “all the terraces as far as the torrent valley of Kidron” would be “something holy to Jehovah.”—Jer 31:40.

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Chapters 32-34

(Jeremiah 32:7) ‘Here Hanʹa·mel the son of Shalʹlum your uncle will come to you and say: “Buy for yourself my field in Anʹa·thoth, because you have the first right to repurchase it.”’”

*** it-1 p. 105 Anathoth *** Prior to Jerusalem’s fall, Jeremiah exercised his legal rights to purchase his cousin’s tract of land at Anathoth as a sign that there would be a restoration from exile. (Jer 32:7-9) (Jeremiah 32:9) So I bought the field in Anʹa·thoth from Hanʹa·mel the son of my uncle. I weighed out the money to him, seven shekels and ten silver pieces.

*** it-1 p. 608 Deed *** The details surrounding the drawing up of this deed are interesting. The money for the purchase, “seven shekels and ten silver pieces,” was weighed out in the presence of witnesses. (Jer 32:9) If this stipulation of ‘seven and ten’ is assumed to be a legal form meaning 17 silver shekels (c. $37), it would be a reasonable price, considering the time and circumstances under which the property was sold. It was a time of war and famine (not many months before Jerusalem was captured by Nebuchadnezzar).

*** it-2 p. 918 Shekel *** It is generally thought that the “silver pieces” often mentioned in the Hebrew Scriptures were silver shekels, the standard monetary unit. (Jg 16:5; 1Ki 10:29; Ho 3:2) This is borne out by the Septuagint (in which the Greek word for “silver pieces” at Genesis 20:16 is the same as the Greek word for “shekels” at Genesis 23:15, 16) as well as by the Targums. According to Jeremiah 32:9, the prophet paid “seven shekels and ten silver pieces” for a field. Perhaps this was simply a legal formula meaning 17 silver shekels (AS, Da, NE, RS), or possibly, it meant seven gold shekels and ten silver shekels. (Jeremiah 32:10) Then I recorded it in a deed, affixed the seal, called in witnesses, and weighed the money in the scales.

*** it-1 p. 608 Deed *** DEED

A written agreement duly signed and sometimes sealed, containing the legal terms for the accomplishment of an intended purpose; the documented instrument for the transfer of real estate. The Bible’s only use of the Hebrew word seʹpher in this particular sense concerns Jeremiah’s purchase of a field from his cousin Hanamel.—Jer 32:6-15.

*** it-2 p. 883 Seal *** Seal impressions could indicate ownership or authenticity and could prevent tampering with documents or other things that were sealed, including bags, doors, and tombs. (Job 14:17; Da 6:17; Mt 27:66) When the prophet Jeremiah purchased a field, the copy of the deed bearing the signatures of witnesses was sealed, but a second copy was left open. Perhaps the sealing was

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done by folding the deed closed, tying it with a cord, and then putting a lump of wax or other soft substance on the cord and impressing the soft material with a seal. If later any question would arise about the accuracy of the open copy, the deed that had been sealed before witnesses could be produced. (Jer 32:10-14, 44) A person entrusted with the king’s seal could issue official decrees, the seal impression stamping the decrees as authentic. (1Ki 21:8; Es 3:10, 12; 8:2, 8, 10) Affixing one’s seal to a document could signify an acceptance of the terms contained therein. (Ne 9:38; 10:1) Numerous ancient jar handles with seal impressions on them have been found. Some of these seal impressions identified the owner of the jars and their contents; others gave an indication of the quantity or quality of the contents.

*** w06 8/15 pp. 18-19 Baruch—Jeremiah’s Faithful Secretary *** Baruch Supports Jeremiah Again During the Babylonian siege of Jerusalem, Baruch reappears in the Bible account. Jeremiah was “under restraint in the Courtyard of the Guard” when Jehovah told him to buy his cousin’s tract of land at Anathoth as a sign that there would be a restoration. Baruch was called upon to help with the legal proceedings.—Jeremiah 32:1, 2, 6, 7. Jeremiah explained: “I wrote in a deed and affixed the seal and took witnesses as I went weighing the money in the scales. After that I took the deed of purchase, the one sealed . . . and the one left open; and I then gave the deed of purchase to Baruch.” He then commanded Baruch to seal these deeds of purchase in an earthenware vessel for safekeeping. Some scholars believe that when Jeremiah said that he “wrote” the deed, he would have dictated it to Baruch, the professional scribe, who would do the actual writing.—Jeremiah 32:10-14; 36:4, 17, 18; 45:1. Baruch and Jeremiah followed the legal practices of the time. One feature was the double deed. The book Corpus of West Semitic Stamp Seals explains: “The first deed was called the ‘sealed deed’ because it was rolled up and sealed with a bulla or bullae; it contained the original version of the contract. . . . The second, ‘open deed’ was a copy of the sealed, binding version, and was intended for normal perusal. Thus, there were two texts, an original and a duplicate copy, written on two separate sheets of papyrus.” Archaeological discoveries testify to the custom of storing the documents in a clay vessel.

*** w97 8/1 p. 31 Questions From Readers *** Would it be different, though, when the two having such a business dealing were both true worshipers? Chapter 32 of Jeremiah provides an answer. From verse 6 on, we see that Jeremiah was to purchase land from his cousin. Verse 9 shows that a fair price was agreed upon. Now read verses 10-12: “Then I [Jeremiah] wrote in a deed and affixed the seal and took witnesses as I went weighing the money in the scales. After that I took the deed of purchase, the one sealed according to the commandment and the regulations, and the one left open; and I then gave the deed of purchase to Baruch the son of Neriah the son of Mahseiah before the eyes of Hanamel the son of my paternal uncle and before the eyes of the witnesses, those writing in the deed of purchase, before the eyes of all the Jews who were sitting in the Courtyard of the Guard.” Yes, although Jeremiah was dealing with a fellow worshiper, even a relative, he went through some reasonable legal procedures. Two written records were made—one being left open for ready consultation, the second being sealed so as to provide back-up proof should there ever be any doubt about the accuracy of the open one. (Jeremiah 32:11) I took the deed of purchase, the one that was sealed according to the commandment and legal requirements, as well as the one that was left unsealed,

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*** it-1 p. 608 Deed *** When the money was paid, two deeds, presumably identical, were drafted ‘according to the judicial commandment and legal regulations.’ One of these was known as “the deed of purchase, the one sealed,” and the other was called “the one left open.” (Jer 32:11) Only the first one is said to have been signed by witnesses, the whole transaction taking place “before the eyes of all the Jews who were sitting in the Courtyard of the Guard.” (Jer 32:12) Both deeds were then placed in an earthenware jar for safekeeping.—Jer 32:14. The custom of making duplicate deeds but sealing only one was very practical. Leaving one copy open permitted it to be referred to by the interested parties. If it was ever damaged, or its authenticity called into question, or if there was suspicion that it had been altered, then the sealed copy could be presented to the city judges who, after examining the seal, would break it open and make a comparison of the two copies.

*** w07 3/15 p. 11 par. 3 Highlights From the Book of Jeremiah *** 32:10-15—What was the purpose of making two deeds of the same transaction? The deed left open was for consultation. The sealed deed served as a backup to verify the accuracy of the open one if needed. By following reasonable legal procedures even when dealing with a relative and fellow believer, Jeremiah set an example for us.

*** w97 8/1 p. 31 Questions From Readers *** Would it be different, though, when the two having such a business dealing were both true worshipers? Chapter 32 of Jeremiah provides an answer. From verse 6 on, we see that Jeremiah was to purchase land from his cousin. Verse 9 shows that a fair price was agreed upon. Now read verses 10-12: “Then I [Jeremiah] wrote in a deed and affixed the seal and took witnesses as I went weighing the money in the scales. After that I took the deed of purchase, the one sealed according to the commandment and the regulations, and the one left open; and I then gave the deed of purchase to Baruch the son of Neriah the son of Mahseiah before the eyes of Hanamel the son of my paternal uncle and before the eyes of the witnesses, those writing in the deed of purchase, before the eyes of all the Jews who were sitting in the Courtyard of the Guard.” Yes, although Jeremiah was dealing with a fellow worshiper, even a relative, he went through some reasonable legal procedures. Two written records were made—one being left open for ready consultation, the second being sealed so as to provide back-up proof should there ever be any doubt about the accuracy of the open one. (Jeremiah 32:12) and I gave the deed of purchase to Barʹuch son of Ne·riʹah son of Mah·seiʹah in the presence of Hanʹa·mel the son of my uncle, the witnesses who wrote in the deed of purchase, and all the Jews who were sitting in the Courtyard of the Guard.

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*** it-1 p. 608 Deed *** Only the first one is said to have been signed by witnesses, the whole transaction taking place “before the eyes of all the Jews who were sitting in the Courtyard of the Guard.” (Jer 32:12)

*** w97 8/1 p. 31 Questions From Readers *** Would it be different, though, when the two having such a business dealing were both true worshipers? Chapter 32 of Jeremiah provides an answer. From verse 6 on, we see that Jeremiah was to purchase land from his cousin. Verse 9 shows that a fair price was agreed upon. Now read verses 10-12: “Then I [Jeremiah] wrote in a deed and affixed the seal and took witnesses as I went weighing the money in the scales. After that I took the deed of purchase, the one sealed according to the commandment and the regulations, and the one left open; and I then gave the deed of purchase to Baruch the son of Neriah the son of Mahseiah before the eyes of Hanamel the son of my paternal uncle and before the eyes of the witnesses, those writing in the deed of purchase, before the eyes of all the Jews who were sitting in the Courtyard of the Guard.” Yes, although Jeremiah was dealing with a fellow worshiper, even a relative, he went through some reasonable legal procedures. Two written records were made—one being left open for ready consultation, the second being sealed so as to provide back-up proof should there ever be any doubt about the accuracy of the open one. (Jeremiah 32:13) I now commanded Barʹuch in their presence, saying:

*** w97 8/1 p. 31 Questions From Readers *** All of this was transacted, as verse 13 says, “before their eyes.” So it was a public, witnessed, legal business dealing. Clearly, then, it is with Scriptural precedent that true worshipers handle matters in such a confirmed and documented way. (Jeremiah 32:18) the One showing loyal love to thousands, but repaying the error of the fathers to their sons after them, the true God, the great and mighty One, whose name is Jehovah of armies.

*** it-1 p. 365 Breast, Bosom *** To “render the reward into their own bosom” or to ‘measure out their wages into their own bosom’ are understandable expressions when we appreciate that the pockets of garments were not in one’s skirts or the lower part of the garment as today. (Isa 65:6, 7; Ps 79:12; Jer 32:18) (Jeremiah 32:19) You are great in counsel and mighty in deed, you whose eyes observe all the ways of men, to give to each one according to his ways and according to what he does.

*** jr chap. 10 p. 119 par. 12 Are You Daily Asking, “Where Is Jehovah?” *** 12 Near the end of Zedekiah’s reign, when the Babylonians were laying siege to Jerusalem, Jeremiah referred to Jehovah as someone “whose eyes are opened upon all the ways of the sons of men, in order to give to each one according to his ways and according to the fruitage of his dealings.” (Jer. 32:19) Jeremiah could see where Jehovah stands on the matter of justice, that God is indeed watching over what each one is doing and hearing the earnest prayers of his servants. And, correspondingly, they would see more and more evidence that He gives to “each one according to his ways and according to the fruitage of his dealings.”

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(Jeremiah 32:33) They kept turning their backs to me, not their faces; although I tried to teach them again and again, none of them would listen to receive discipline.

*** it-1 p. 802 Face *** ‘Turning the face away’ may display insulting indifference or contempt. (2Ch 29:6; Jer 2:27; 32:33) (Jeremiah 32:35) Furthermore, they built the high places of Baʹal in the Valley of the Son of Hinʹnom, in order to make their sons and their daughters pass through the fire to Moʹlech, something that I had not commanded them and that had never come into my heart to do such a detestable thing, causing Judah to sin.’

*** w92 4/1 p. 4 True Freedom—From What Source? *** Bondage to False Religion 6 There also exists the bondage that results from adherence to false religion. For instance, in ancient Canaan, children were sacrificed to Molech. It is said that a furnace blazed inside a huge image of this false god. Live children were thrown into the outstretched arms of the image, plunging through them into the fire below. Even some Israelites practiced this false worship. God says that they made ‘their sons and their daughters pass through the fire to Molech, a thing that He did not command them, neither did it come up into His heart to do this detestable thing.’ (Jeremiah 32:35) (Jeremiah 32:37) ‘Here I will gather them together from all the lands where I dispersed them in my anger and in my wrath and in great indignation, and I will bring them back to this place and let them dwell in security.

*** w95 3/15 p. 14 par. 16 Learning to Find Enjoyment in the Fear of Jehovah *** He made a new covenant with spiritual Israel, those Christians before whom he set a heavenly hope. (Jeremiah 31:33; Galatians 6:16) In 1919, God restored them from captivity to Babylon the Great, the world empire of false religion.

*** w95 3/15 p. 13 par. 14 Learning to Find Enjoyment in the Fear of Jehovah *** 14 Jehovah promised that he would give such a God-fearing heart to his people. He foretold the restoration of Israel and said, as we read at Jeremiah 32:37-39: “I will bring them back to this place and make them dwell in security. And they will certainly become my people, and I myself shall become their God. And I will give them one heart and one way in order to fear me always, for good to them and to their sons after them.” In verse 40, God’s promise is reinforced: “The fear of me I shall put in their heart in order not to turn aside from me.” In 537 B.C.E., Jehovah did bring them back to Jerusalem as he had promised. (Jeremiah 32:39) And I will give them one heart and one way so that they may always fear me, for their own good and the good of their children after them.

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*** w95 3/15 pp. 13-15 pars. 14-19 Learning to Find Enjoyment in the Fear of Jehovah *** 14 Jehovah promised that he would give such a God-fearing heart to his people. He foretold the restoration of Israel and said, as we read at Jeremiah 32:37-39: “I will bring them back to this place and make them dwell in security. And they will certainly become my people, and I myself shall become their God. And I will give them one heart and one way in order to fear me always, for good to them and to their sons after them.” In verse 40, God’s promise is reinforced: “The fear of me I shall put in their heart in order not to turn aside from me.” In 537 B.C.E., Jehovah did bring them back to Jerusalem as he had promised. But what about the rest of that promise—that he would give them ‘one heart in order to fear him always’? Why did the ancient nation of Israel turn aside from Jehovah after he had brought them back from Babylon, so that their temple was destroyed in 70 C.E., never again to be rebuilt? 15 This was not due to any failure on Jehovah’s part. Jehovah did, indeed, take steps to put the fear of God in the hearts of his people. By the mercy that he showed in delivering them from Babylon and restoring them to their homeland, he gave them every reason to view him with profound reverence. God reinforced all of that with reminders, counsel, and reproof by means of the prophets Haggai, Zechariah, and Malachi; by Ezra, who was sent to them as a teacher; by means of Governor Nehemiah; and by God’s own Son himself. At times the people listened. They did so when they rebuilt Jehovah’s temple at the urging of Haggai and Zechariah and when they sent away foreign wives in the days of Ezra. (Ezra 5:1, 2; 10:1-4) But more often they did not obey. They were not consistent about paying attention; they did not continue to be receptive to counsel; they did not keep their hearts open. The Israelites were not cultivating godly fear, and as a result, it was not a powerful motivating force in their lives.—Malachi 1:6; Matthew 15:7, 8. 16 Yet, Jehovah’s promise to put godly fear in the hearts of his people did not fail. He made a new covenant with spiritual Israel, those Christians before whom he set a heavenly hope. (Jeremiah 31:33; Galatians 6:16) In 1919, God restored them from captivity to Babylon the Great, the world empire of false religion. In their hearts he has firmly implanted the fear of him. This has brought rich benefits to them and to the “great crowd,” who have the hope of life as earthly subjects of the Kingdom. (Jeremiah 32:39; Revelation 7:9) The fear of Jehovah has come to be in their hearts too. How Godly Fear Gets Implanted in Our Hearts 17 How has Jehovah implanted this godly fear in our hearts? By the operation of his spirit. And what do we have that is a product of holy spirit? The Bible, God’s inspired Word. (2 Timothy 3:16, 17) By what he has done in the past, by his dealings with his servants now in fulfillment of his prophetic Word, and by prophecies of things to come, Jehovah provides a sound basis for all of us to develop godly fear.—Joshua 24:2-15; Hebrews 10:30, 31. 18 It is noteworthy that, as reported at Deuteronomy 4:10, Jehovah said to Moses: “Congregate the people together to me that I may let them hear my words, that they may learn to fear me all the days that they are alive on the soil and that they may teach their sons.” Similarly today, Jehovah has made abundant provisions to help his people to learn to fear him. At conventions, assemblies, and congregation meetings, we recount the evidence of Jehovah’s loving-kindness and his goodness. That is what we were doing when studying the book The Greatest Man Who Ever Lived. How did that study affect you and your attitude toward Jehovah? As you saw various facets of our heavenly Father’s grand personality reflected in his Son, did this not strengthen your desire never to be displeasing to God?—Colossians 1:15. 19 At our meetings, we also study accounts of Jehovah’s deliverance of his people in times past. (2 Samuel 7:23) As we study the Bible book of Revelation with the aid of the book Revelation—Its Grand Climax At Hand!, we learn about prophetic visions that have already been fulfilled in this 20th century and about fear-inspiring events yet to come. Regarding all such acts of God, Psalm

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66:5 states: “Come, you people, and see the activities of God. His dealing with the sons of men is fear-inspiring.” Yes, properly viewed, these acts of God implant in our hearts fear of Jehovah, a profound reverence. Thus we can see how Jehovah God fulfills his promise: “The fear of me I shall put in their heart in order not to turn aside from me.”—Jeremiah 32:40. (Jeremiah 32:40) And I will make with them an everlasting covenant, that I will not turn away from doing good to them; and I will put the fear of me in their hearts, so that they will not turn away from me.

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and congregation meetings, we recount the evidence of Jehovah’s loving-kindness and his goodness. That is what we were doing when studying the book The Greatest Man Who Ever Lived. How did that study affect you and your attitude toward Jehovah? As you saw various facets of our heavenly Father’s grand personality reflected in his Son, did this not strengthen your desire never to be displeasing to God?—Colossians 1:15. 19 At our meetings, we also study accounts of Jehovah’s deliverance of his people in times past. (2 Samuel 7:23) As we study the Bible book of Revelation with the aid of the book Revelation—Its Grand Climax At Hand!, we learn about prophetic visions that have already been fulfilled in this 20th century and about fear-inspiring events yet to come. Regarding all such acts of God, Psalm 66:5 states: “Come, you people, and see the activities of God. His dealing with the sons of men is fear-inspiring.” Yes, properly viewed, these acts of God implant in our hearts fear of Jehovah, a profound reverence. Thus we can see how Jehovah God fulfills his promise: “The fear of me I shall put in their heart in order not to turn aside from me.”—Jeremiah 32:40. (Jeremiah 32:43) And fields will again be bought in this land, though you are saying: “It is a wasteland without man and beast, and it has been handed over to the Chal·deʹans.”’

*** it-1 p. 416 Captivity *** The situation with Jerusalem was different from that of other conquered cities such as Samaria, which was reinhabited with imported captives from other parts of the Assyrian Empire. In contrast to the usual policy of the Babylonians toward the cities they conquered, Jerusalem and its vicinity were emptied and left desolate, just as Jehovah had predetermined. Bible critics may question that Judah’s once-prosperous land was suddenly made “a desolate waste, without an inhabitant,” but there is admittedly no historical evidence, no records from this period, to prove otherwise. (Jer 9:11; 32:43) Archaeologist G. Ernest Wright declares: “The violence visited upon Judah is clear . . . from archaeological surveys which show that city after city ceased to be inhabited at this time, many never to be reoccupied.” (Biblical Archaeology, 1962, p. 182) William F. Albright agrees: “There is not a single known case where a town of Judah proper was continuously occupied through the exilic period.”—The Archaeology of Palestine, 1971, p. 142. (Jeremiah 33:3) ‘Call to me, and I will answer you and readily tell you great and incomprehensible things that you have not known.’”

*** jr chap. 10 p. 115 par. 3 Are You Daily Asking, “Where Is Jehovah?” *** Note the invitation that the Hearer of prayer extended through Jeremiah in the tenth year of King Zedekiah. “Call to me, and I shall answer you and readily tell you great and incomprehensible things that you have not known.” (Jer. 33:3) If the king and the renegade nation called to God, He could reveal things “incomprehensible” to them, the desolation of Jerusalem and its restoration after 70 years. (Jeremiah 33:6) ‘Here I am bringing recuperation and health to her, and I will heal them and reveal to them an abundance of peace and truth.

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fulfilled in 539 B.C.E. when Babylon was conquered and freedom was offered to the Israelite exiles. (2 Chronicles 36:22, 23) By the latter part of 537 B.C.E., a group of Israelites celebrated the Festival of Booths on the soil of Israel for the first time in 70 years! After the festival, they set out to rebuild Jehovah’s temple. How did they feel about this? The record says: “They shouted with a loud shout in praising Jehovah over the laying of the foundation of the house of Jehovah.”—Ezra 3:11.

*** w96 1/1 p. 8 Jehovah Gives Peace and Truth in Abundance *** “I will heal them and reveal to them an abundance of peace and truth.”—JEREMIAH 33:6.

*** w96 1/1 p. 18 par. 3 “Love Truth and Peace”! *** 3 Remarkably, though, Jehovah gives peace to his people even while they live in Satan’s war- torn world. (John 17:16) In the sixth century B.C.E., he fulfilled his promise through Jeremiah and gave “peace and truth” to his special nation when he restored them to their homeland. (Jeremiah 33:6) And in these last days, he has given “peace and truth” to his people in their “land,” or earthly spiritual estate, even though they have lived through the worst time of trouble this world has seen up to now. (Isaiah 66:8; Matthew 24:7-13; Revelation 6:1-8) (Jeremiah 33:7) And I will bring back the captives of Judah and the captives of Israel, and I will build them up as I did at the start.

*** w96 1/1 p. 9 par. 3 Jehovah Gives Peace and Truth in Abundance *** 3 Before the fall of Jerusalem, however, Jehovah had revealed that he, not Egypt, would bring real peace to Israel. Through Jeremiah he promised: “I will heal them and reveal to them an abundance of peace and truth. And I will bring back the captives of Judah and the captives of Israel, and I will build them just as at the start.” (Jeremiah 33:6, 7) Jehovah’s promise began to be fulfilled in 539 B.C.E. when Babylon was conquered and freedom was offered to the Israelite exiles. (2 Chronicles 36:22, 23) By the latter part of 537 B.C.E., a group of Israelites celebrated the Festival of Booths on the soil of Israel for the first time in 70 years! After the festival, they set out to rebuild Jehovah’s temple. How did they feel about this? The record says: “They shouted with a loud shout in praising Jehovah over the laying of the foundation of the house of Jehovah.”—Ezra 3:11. (Jeremiah 33:8) And I will purify them from all the guilt of their sins against me, and I will forgive all the guilt of their sins and their transgressions against me.

*** jr chap. 12 pp. 152-153 pars. 22-23 “Was Not That a Case of Knowing Me?” *** 22 When someone offends you by thoughtless words and actions, will you imitate Jehovah? Regarding the ancient Jews, God said that he would “purify” those whom he forgave. (Read Jeremiah 33:8.) He is able to purify, or cleanse, in the sense of putting behind him the error of repentant ones, giving the person a new start in His service. Granted, gaining God’s forgiveness does not mean that the person is purified of inherited imperfection so that he is now perfect, sinless. Still, there is a lesson for us in what God said about purifying humans. We can strive to put behind us the error, or offense, of the other person, which figuratively amounts to purifying the view of that person that we have in our heart. How so?

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23 Imagine that you received an heirloom bowl or vase as a gift. If it became soiled or stained, would your immediate response be to throw it away? Not likely. You would probably put forth effort to clean it carefully, removing any spots or dirt and perhaps eliminating the stain. You want to behold its beauty, the way it gleams in the sunlight. In like fashion, you can work hard to get rid of any lingering rancor or feelings of annoyance toward a brother or a sister who offended you. Fight the tendency to dwell on the painful words or acts. As you succeed in putting them behind you, you purify the image and memories you have in your heart of the one whom you have forgiven. With your heart cleansed of negative thoughts toward that one, you are more open to enjoy again the close friendship that had seemed lost for good. (Jeremiah 33:13) “‘In the cities of the mountainous region, in the cities of the lowland, in the cities of the south, in the land of Benjamin, in the areas around Jerusalem, and in the cities of Judah, flocks will again pass under the hands of the one counting them,’ says Jehovah.”

*** it-2 p. 817 Rod, Staff *** Also, shepherds used the crook in leading the flock, to manage and help them. As to selecting animals to be given to the sanctuary as a tithe, the Law said, “As for every tenth part of the herd and flock, everything that passes under the crook [whatever falls under the shepherd’s care], the tenth head should become something holy to Jehovah. He should not examine whether it is good or bad, neither should he exchange it.” (Le 27:32, 33) It is said that the shepherd stood at the gate of the sheepfold as the sheep were coming out with a piece of cloth soaked in dye fastened to the end of his staff; this he touched to every tenth sheep and set aside the ones thus marked as the tithe.—Compare Jer 33:13. (Jeremiah 33:16) In those days Judah will be saved and Jerusalem will reside in security. And this is what she will be called: Jehovah Is Our Righteousness.’”

*** it-2 p. 21 Jehovah Is Our Righteousness *** JEHOVAH IS OUR RIGHTEOUSNESS

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*** ws chap. 12 pp. 98-99 pars. 1-3 God’s New Covenant Nears Its Accomplishment *** WHAT would we do if God did not hold true to his covenant regarding the day and that regarding the night? Instead of having an alternating of day and night, our earth would be illuminated by continual light or shrouded in continual darkness. (Genesis 1:1, 2, 14-19) But God loyally sticks to his covenants. So we can be absolutely certain that the moon, the sun, and the galaxies of the heavens will never be destroyed; neither will our planet Earth. 2 Speaking of his covenant of the day and that of the night, God said to the Jews under the kingdom of the royal house of David: “If you people could break my covenant of the day and my covenant of the night, even in order for day and night not to occur in their time, likewise could my own covenant be broken with David my servant so that he should not come to have a son ruling as king upon his throne.”—Jeremiah 33:20, 21. 3 In those words we have an indirect proof that our earth, together with the sun and the moon, will remain forever. (Ecclesiastes 1:4) Our earth will ever be occupied by human residents, for them to enjoy the beauties of the day and of the night under the covenant-keeping God, man’s Creator. (Jeremiah 33:24) “Have you not taken note of what this people is saying, ‘Jehovah will reject the two families that he chose’? And they are treating my own people with disrespect, and they no longer regard them as a nation.

*** w07 3/15 p. 11 par. 4 Highlights From the Book of Jeremiah *** 33:23, 24—What are “the two families” spoken of here? One is the royal family through the line of King David, and the other, the priestly family of the descendants of Aaron. With the destruction of Jerusalem and Jehovah’s temple, it appeared that Jehovah had rejected these two families and would no longer have a kingdom over the earth or have his worship revived. (Jeremiah 34:6) Jeremiah the prophet then spoke all these words to King Zed·e·kiʹah of Judah in Jerusalem,

*** it-2 p. 188 Lachish *** Captured by Babylonians. When the Babylonians under Nebuchadnezzar overran Judah (609-607 B.C.E.), Lachish and Azekah were the last two fortified cities to fall before Jerusalem was taken. (Jer 34:6, 7) What are known as the Lachish Letters (written on pottery fragments, 18 of which were found at Tell ed-Duweir in 1935 and 3 more in 1938) appear to relate to this period. One of these letters, evidently directed by a military outpost to the commander at Lachish, reads in part: “We are watching for the signals of Lachish, according to all the indications which my lord hath given, for we cannot see Azekah.” This message suggests that Azekah had already been taken so that no signals were received from there. (Jeremiah 34:7) when the armies of the king of Babylon were fighting against Jerusalem and against all the cities of Judah that were left, against Laʹchish and against A·zeʹkah; for they were the only fortified cities that remained of the cities of Judah.

*** it-1 pp. 151-152 Archaeology *** Lachish, 44 km (27 mi) WSW of Jerusalem, was a principal fortress protecting the Judean hill country. At Jeremiah 34:7 the prophet tells of Nebuchadnezzar’s forces fighting against “Jerusalem and against all the cities of Judah that were left remaining, against Lachish and against Azekah; for

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they, the fortified cities, were the ones that remained over among the cities of Judah.” Excavations at Lachish produced evidence of destruction by fire twice within a period of a few years, believed to represent two attacks by the Babylonians (618-617 and 609-607 B.C.E.), after which it lay uninhabited for a long period. In the ashes of the second burning were found 21 ostraca (pieces of pottery inscribed with writing), believed to represent correspondence shortly before the destruction of the city in Nebuchadnezzar’s final assault. Known as the Lachish Letters, these writings reflect a period of crisis and anxiety and appear to have been written from remaining outposts of Judean troops to Yaosh, a military commander in Lachish. (PICTURE, Vol. 1, p. 325) Letter number IV contains the statement: “May YHWH [that is, Jehovah] let my lord hear even now tidings of good. . . . we are watching for the fire signals of Lachish, according to all the signs which my lord gives, because we do not see Azekah.” This passage remarkably expresses the situation described at Jeremiah 34:7, quoted above, and apparently indicates that Azekah had already fallen or at least was failing to send out the fire or smoke signals expected.

*** it-1 p. 226 Azekah *** When Nebuchadnezzar’s Babylonian troops overran the kingdom of Judah (609-607 B.C.E.), Azekah and Lachish were the last two fortified cities to fall before the overthrow of Jerusalem itself. (Jer 34:6, 7) Apparent confirmation of this was revealed by the discovery of the inscribed ostraca called the Lachish Letters, one of them containing the following message, evidently directed by a military outpost to the military commander at Lachish, which reads in part: “we are watching for the signals of Lachish, according to all the indications which my lord hath given, for we cannot see Azekah.” (Ancient Near Eastern Texts, edited by J. B. Pritchard, 1974, p. 322) If, as seems to be the case, this letter was written at the time of the Babylonian attack, it would indicate that Azekah had already fallen so that no signals were being received from that fortress.

*** w07 11/15 p. 14 Ancient Potsherds Confirm the Biblical Record *** At Jeremiah 34:7, the prophet describes the time “when the military forces of the king of Babylon were fighting against Jerusalem and against all the cities of Judah that were left remaining, against Lachish and against Azekah; for they, the fortified cities, were the ones that remained over among the cities of Judah.” The author of one of the Lachish Letters seems to describe the same events. He writes: “We are watching for the [fire] signals of Lachish . . . , for we cannot see Azeqah.” Many scholars believe that this indicates that Azeqah, or Azekah, had fallen to the Babylonians and that Lachish was next to fall. An interesting detail in this text is the reference to “fire signals.” Jeremiah 6:1 also mentions the use of such means of communication.

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(Jeremiah 34:8) The word that came to Jeremiah from Jehovah after King Zed·e·kiʹah had made a covenant with all the people in Jerusalem to proclaim liberty to them,

*** it-2 pp. 1227-1228 Zedekiah *** In besieged Jerusalem, Zedekiah and his princes deemed it advisable to do something to comply with Jehovah’s law and gain His favor. Although it was not the Jubilee year, they concluded a covenant to release their Hebrew slaves from servitude. Later they broke this covenant by enslaving those whom they had set free. (Jer 34:8-22) This appears to have taken place at the time a military force from Egypt came to the defense of Jerusalem, causing the Babylonians to lift the siege temporarily to meet the Egyptian threat. (Jer 37:5) Apparently believing that the Babylonians would be defeated and unable to resume the siege, those who had released enslaved Hebrews felt that the danger was over and, therefore, again brought freed Hebrew slaves into servitude. (Jeremiah 34:9) that everyone should free his Hebrew slaves, male and female, so that no one would keep a fellow Jew as his slave.

*** it-2 pp. 1227-1228 Zedekiah *** In besieged Jerusalem, Zedekiah and his princes deemed it advisable to do something to comply with Jehovah’s law and gain His favor. Although it was not the Jubilee year, they concluded a covenant to release their Hebrew slaves from servitude. Later they broke this covenant by enslaving those whom they had set free. (Jer 34:8-22) This appears to have taken place at the time a military force from Egypt came to the defense of Jerusalem, causing the Babylonians to lift the siege temporarily to meet the Egyptian threat. (Jer 37:5) Apparently believing that the Babylonians would be defeated and unable to resume the siege, those who had released enslaved Hebrews felt that the danger was over and, therefore, again brought freed Hebrew slaves into servitude. (Jeremiah 34:11) However, they later brought back the male and female slaves whom they had freed, and they again forced them back into slavery.

*** it-2 pp. 1227-1228 Zedekiah *** In besieged Jerusalem, Zedekiah and his princes deemed it advisable to do something to comply with Jehovah’s law and gain His favor. Although it was not the Jubilee year, they concluded a covenant to release their Hebrew slaves from servitude. Later they broke this covenant by enslaving those whom they had set free. (Jer 34:8-22) This appears to have taken place at the time a military force from Egypt came to the defense of Jerusalem, causing the Babylonians to lift the siege temporarily to meet the Egyptian threat. (Jer 37:5) Apparently believing that the Babylonians would be defeated and unable to resume the siege, those who had released enslaved Hebrews felt that the danger was over and, therefore, again brought freed Hebrew slaves into servitude. (Jeremiah 34:18) And this is what will happen to the men who violated my covenant by not carrying out the words of the covenant that they made before me when they cut the calf in two and passed between the halves,

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*** it-1 p. 393 Calf *** ‘Cutting the calf in two and passing between its parts’ alludes to an ancient mode of entering into a solemn obligation or covenant. (Compare Ge 15:9-21.) Doubtless Jeremiah used this expression to stress the sacredness of the covenant into which the Jews had entered before God, and by the terms of which they were obligated to liberate fellow Israelites whom they had enslaved.—Jer 34:17-19.

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Chapters 35-38

(Jeremiah 35:3) So I took Ja·az·a·niʹah the son of Jeremiah the son of Hab·az·zi·niʹah, his brothers, all his sons, and the entire house of the Reʹcha·bites

*** it-1 p. 152 Archaeology *** Other names appearing in the letters also occur in the book of Jeremiah: Gemariah (36:10), Neriah (32:12), and Jaazaniah (35:3). Whether in any case they represent the same individual or not cannot be said, but the coincidence in itself is notable in view of Jeremiah’s being a contemporary of that period. (Jeremiah 35:19) this is what Jehovah of armies, the God of Israel, says: “There will never fail to be a descendant of Je·honʹa·dab the son of Reʹchab to serve in my presence.”’”

*** it-2 p. 759 Rechab *** 3. Father or ancestor of the Malchijah who helped Nehemiah repair a gate of Jerusalem’s wall. (Ne 3:14) If he is the same Rechab as No. 2, Malchijah’s presence confirms the fulfillment of Jehovah’s promise to the Rechabites as found at Jeremiah 35:19.

*** it-2 p. 759 Rechabites *** Jehovah was pleased with the respectful obedience they showed. Their unswerving obedience to an earthly father stood in contrast to the disobedience of the Judeans to their Creator. (Jer 35:12-16) God gave the Rechabites the rewarding promise: “There will not be cut off from Jonadab the son of Rechab a man to stand before me always.”—Jer 35:19. During Nehemiah’s governorship after the exile, “Malchijah the son of Rechab” repaired the Gate of the Ash-heaps. If this Rechab is the same one who was the father or ancestor of Jehonadab, it shows that Rechabites survived the exile and returned to the land. (Ne 3:14)

*** jr chap. 13 p. 160 par. 13 “Jehovah Has Done What He Had in Mind” *** Because of the Rechabites’ faithfulness to Jehovah and to the commands of their forefather, God said that they would survive Jerusalem’s fall. They did. The later mention of “Malchijah the son of Rechab,” who helped repair Jerusalem during Nehemiah’s governorship, may give evidence of that. (Neh. 3:14; Jer. 35:18, 19) (Jeremiah 36:1) Now in the fourth year of Je·hoiʹa·kim son of Jo·siʹah, the king of Judah, this word came to Jeremiah from Jehovah, saying:

*** w06 8/15 pp. 16-17 Baruch—Jeremiah’s Faithful Secretary *** Public Support of Jeremiah Chronologically, Baruch first appears in Jeremiah chapter 36, in “the fourth year of Jehoiakim,” or about 625 B.C.E. By this time Jeremiah had served as a prophet for 23 years.—Jeremiah 25:1- 3; 36:1, 4.

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(Jeremiah 36:5) Then Jeremiah commanded Barʹuch: “I am confined and unable to enter the house of Jehovah.

*** w06 8/15 p. 17 Baruch—Jeremiah’s Faithful Secretary *** Why was Baruch called? Jeremiah told him: “I am shut up. I am unable to enter into the house of Jehovah.” (Jeremiah 36:5) Evidently, Jeremiah had been barred from the temple area where Jehovah’s message was to be read, perhaps because earlier messages had angered the authorities. (Jeremiah 26:1-9) (Jeremiah 36:9) Now in the fifth year of Je·hoiʹa·kim son of Jo·siʹah, the king of Judah, in the ninth month, all the people in Jerusalem and all the people who came into Jerusalem from the cities of Judah proclaimed a fast before Jehovah.

*** w06 8/15 p. 17 Baruch—Jeremiah’s Faithful Secretary *** Writing the warnings that had been given over the past 23 years took time, and perhaps Jeremiah was also waiting for the right moment. But in November or December 624 B.C.E., Baruch boldly “began to read aloud from the book the words of Jeremiah at the house of Jehovah, in the dining room of Gemariah . . . , in the ears of all the people.”—Jeremiah 36:8- (Jeremiah 36:10) Barʹuch then read aloud from the scroll the words of Jeremiah at the house of Jehovah, in the chamber of Gem·a·riʹah the son of Shaʹphan the copyist, in the upper courtyard, at the entrance of the new gate of the house of Jehovah, in the hearing of all the people.

*** it-1 p. 906 Gemariah *** 1. “The son of Shaphan the copyist”; one of the princes during the reign of Jehoiakim (628- 618 B.C.E.). Gemariah had his own dining room in the upper courtyard of the temple, and it was here that Baruch read aloud the words of the book dictated to him by the prophet Jeremiah. Micaiah the son of Gemariah heard the initial reading of the book and then reported the word of Jehovah to the princes who, in turn, sent for Baruch to have the book read to them. Upon hearing the words of the book, they advised that Baruch and Jeremiah conceal themselves. Later, when the roll was read to King Jehoiakim, Gemariah was one of the princes who pleaded with the king not to burn the roll.—Jer 36:10-25.

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A lump of clay at one time fastened to a document and stamped with a seal was recently found in Jerusalem. The inscription on it read: “Belonging to Gemariah [Heb., Gemar·yaʹhu], son of Shaphan.” This bulla is said to be from about the seventh century B.C.E., and its owner is assumed to be the Gemariah mentioned in Jeremiah chapter 36.

*** w06 8/15 p. 16 Baruch—Jeremiah’s Faithful Secretary *** In addition, the account in Jeremiah chapter 36, which we will consider in detail, conveys the impression that Baruch had access to the king’s counselors and was allowed to use the dining room, or the cabinet room, of Gemariah, a prince or an official. Bible scholar James Muilenberg argues: “Baruch could enter the cabinet room of the scribe because he had a rightful place there and was himself a member of the royal officials who had come together on the crucial occasion of the public reading of the scroll. He was among colleagues.”

*** w06 8/15 p. 17 Baruch—Jeremiah’s Faithful Secretary *** But in November or December 624 B.C.E., Baruch boldly “began to read aloud from the book the words of Jeremiah at the house of Jehovah, in the dining room of Gemariah . . . , in the ears of all the people.”—Jeremiah 36:8-10. (Jeremiah 36:12) he went down to the house of the king, to the secretary’s chamber. All the princes were sitting there: E·lishʹa·ma the secretary, De·laʹiah the son of She·maiʹah, El·naʹthan the son of Achʹbor, Gem·a·riʹah the son of Shaʹphan, Zed·e·kiʹah the son of Han·a·niʹah, and all the other princes.

*** it-1 p. 152 Archaeology *** Letter number III, written by “Hoshaiah,” includes the following: “May YHWH [that is, Jehovah] cause my lord to hear tidings of peace! . . . And it has been reported to your servant saying, ‘The commander of the army, Coniah son of Elnathan, has come down in order to go into Egypt and to Hodaviah son of Ahijah and his men he has sent to obtain [supplies] from him.’” This portion could well represent the fact of Judah’s turning to Egypt for help, as condemned by the prophets. (Jer 46:25, 26; Eze 17:15, 16) The names Elnathan and Hoshaiah, occurring in the complete text of this letter, are also found at Jeremiah 36:12 and Jeremiah 42:1. (Jeremiah 36:14) Then all the princes sent Je·huʹdi the son of Neth·a·niʹah the son of Shel·e·miʹah the son of Cushʹi to Barʹuch, saying: “Come and bring with you the scroll from which you read in the hearing of the people.” Barʹuch the son of Ne·riʹah took the scroll in his hand and went in to them.

*** it-2 p. 25 Jehudi *** JEHUDI

(Je·huʹdi) [A Jew; Of (Belonging to) Judah]. An officer of King Jehoiakim sent by the princes of Judah to bring to them Baruch with Jeremiah’s scroll. When Jehudi later read the same roll to Jehoiakim, the king cut it up and burned it, piece by piece, until the whole scroll was destroyed.—Jer 36:14, 21-23, 27, 32. Jehudi was a great-grandson of Cushi. (Jer 36:14) His name and that of his ancestor are thought by some to denote that he was not a Jew by birth, but a proselyte, his great-grandfather’s

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name suggesting that the family was from Cush, or Ethiopia. However, those of the generations in between both have typical Jewish names (Nethaniah his father and Shelemiah his grandfather), and even the name Cushi itself is elsewhere found as a proper name of a natural-born Jew. (Zep 1:1) So Jehudi was most likely simply a proper name given at birth and not a name first acquired as a proselyte. (Jeremiah 36:22) The king was sitting in the winter house, in the ninth month, with a fire burning in the brazier before him.

*** it-1 p. 363 Brazier *** BRAZIER

Generally, a heating device consisting of a panlike receptacle elevated off the ground by means of legs and designed for holding burning coals or charcoal. The Hebrew word rendered “brazier” (ʼach) is of Egyptian origin, suggesting that the brazier itself was an innovation from Egypt. It appears that in the better homes the brazier was preferred to a depression in the floor of the house, in which a fire could be built. King Jehoiakim had a brazier, likely one made of metal, in his winter house.—Jer 36:22, 23. (Jeremiah 36:26) Further, the king commanded Je·rahʹme·el the son of the king, Se·raiʹah the son of Azʹri·el, and Shel·e·miʹah the son of Abʹde·el to seize Barʹuch the secretary and Jeremiah the prophet, but Jehovah kept them concealed.

*** it-2 p. 29 Jerahmeel *** 3. One of the three men sent by King Jehoiakim in his fifth year to seize Jeremiah and Baruch. They returned empty-handed, however, for Jehovah kept his faithful servants concealed.—Jer 36:9, 26. Since Jehoiakim’s successor and presumed firstborn Jehoiachin was only about 12 years old during his father’s fifth year of rule, other sons of Jehoiakim were likely still younger, too young to be sent on such a mission as Jerahmeel’s. (2Ki 23:36; 24:6, 8) Therefore, Jerahmeel’s being called “the son of the king” might mean, not that he was an offspring of the king, but that he was a member of the royal household or an official of royal descent. Of interest is the discovery of a seal impression, said to be from the seventh century B.C.E., that reads: “Belonging to Jerahmeel the king’s son.”—Israel Exploration Journal, Jerusalem, 1978, Vol. 28, p. 53. (Jeremiah 36:30) Therefore this is what Jehovah says against King Je·hoiʹa·kim of Judah, ‘He will have no one to sit on the throne of David, and his dead body will be left exposed to the heat by day and the frost by night.

*** it-1 p. 1269 Jehoiakim *** After Jehoiakim’s son Jehoiachin surrendered, Nebuchadnezzar elevated Jehoiachin’s uncle Zedekiah to the throne of Judah. (2Ch 36:9, 10) This fulfilled Jeremiah’s prophecy that Jehoiakim would have no one sitting on the throne of David. (Jer 36:30) Jehoiakim’s son Jehoiachin ruled a mere three months and ten days.

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(Jeremiah 36:32) Jeremiah then took another scroll and gave it to Barʹuch the son of Ne·riʹah, the secretary, and at Jeremiah’s dictation he wrote on it all the words of the scroll that King Je·hoiʹa·kim of Judah had burned in the fire. And many more words like those were added.

*** jr chap. 9 pp. 104-105 par. 4 Avoid “Seeking Great Things for Yourself” *** 4 As to what Baruch’s concerns were, one possibility had to do with fame and prestige. Although Baruch served as a penman for Jeremiah, he might not have been just a personal secretary to Jeremiah. At Jeremiah 36:32, Baruch is referred to as “the secretary.” Archaeological evidence suggests that he held the position of a high royal official. In fact, the same title is used for “Elishama the secretary,” who was named among Judah’s princes. This suggests that Baruch too had access to “the dining room of the secretary” in “the house of the king” as one of Elishama’s colleagues. (Jer. 36:11, 12, 14) Baruch, then, must have been an educated official in the royal household. Seraiah, his brother, held the position of quartermaster to King Zedekiah and accompanied the king on an important mission to Babylon. (Read Jeremiah 51:59.) As quartermaster, Seraiah was likely in charge of supplies and lodging for the king when he was traveling, indeed a high-ranking position.

*** w06 8/15 p. 16 Baruch—Jeremiah’s Faithful Secretary *** Background and Status Many scholars today believe that Baruch belonged to a prominent scribal family in Judah. They point to a number of reasons for this conclusion. For example, the Bible account refers to Baruch by a special title, “the secretary,” or “the scribe” in some translations. The Scriptures also mention that Seraiah, his brother, was an important official at the court of King Zedekiah.—Jeremiah 36:32; 51:59. Archaeologist Philip J. King writes regarding scribes in Jeremiah’s day: “Scribes, members of a professional class, were prominent in Judah during the late seventh and early sixth centuries B.C.E. . . . The title was held by high royal officials.” (Jeremiah 37:13) But when he reached the Gate of Benjamin, the officer in charge of the guard, whose name was I·riʹjah the son of Shel·e·miʹah the son of Han·a·niʹah, seized Jeremiah the prophet and said: “You are deserting to the Chal·deʹans!”

*** it-1 p. 896 Gate, Gateway *** Gate of Benjamin. Some identify the Gate of Benjamin with the Sheep Gate. This location would fit the circumstances of Jeremiah’s attempted exit to the territory of Benjamin, evidently toward Anathoth, which lay NE of Jerusalem. (Jer 37:11-13) (Jeremiah 37:16) Jeremiah was put into the dungeon, into the vaulted rooms, and he remained there many days.

*** it-2 p. 690 Prison *** The prophet Jeremiah, for example, was held in “the house of fetters, in the house of Jehonathan.” This place of confinement had “vaulted rooms,” perhaps dungeon cells. Conditions were so bad there that Jeremiah feared for his life. (Jer 37:15-20)

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(Jeremiah 37:21) So King Zed·e·kiʹah ordered that Jeremiah be put in custody in the Courtyard of the Guard, and he was given a round loaf of bread daily from the street of the bakers until all the bread in the city was gone. And Jeremiah remained in the Courtyard of the Guard.

*** it-1 p. 243 Bake, Baker *** Professional bakers were in business in the cities. While Jeremiah was in custody in the Courtyard of the Guard in Jerusalem during the time of scarcity prior to that city’s overthrow in 607 B.C.E., he was given a daily ration of a round loaf of bread “from the street of the bakers,” as long as the supply lasted. (Jer 37:21) So, commercial bakers evidently occupied a particular street in Jerusalem.

*** w97 9/15 pp. 3-4 Poor yet Rich—How Can It Be? *** Jehovah likewise sustained the faithful prophet Jeremiah during hard economic times. Jeremiah survived the Babylonian siege of Jerusalem, when people had to “eat bread by weight and in anxious care.” (Ezekiel 4:16) Eventually, the famine in the city became so severe that some women ate the flesh of their own children. (Lamentations 2:20) Even though Jeremiah was in custody because of his fearless preaching, Jehovah saw to it that “a round loaf of bread” was given to him daily “until all the bread was exhausted from the city.”—Jeremiah 37:21. So Jeremiah, like Elijah, had little to eat. The Scriptures do not tell us what or how often Jeremiah ate after Jerusalem ran out of bread. Yet, we know that Jehovah sustained him and that he survived that terrible time of famine. (Jeremiah 38:1) Now Sheph·a·tiʹah the son of Matʹtan, Ged·a·liʹah the son of Pashʹhur, Juʹcal the son of Shel·e·miʹah, and Pashʹhur the son of Mal·chiʹjah heard the words that Jeremiah was speaking to all the people, saying:

*** jr chap. 5 p. 55 What Friends Will You Choose? *** [Box on page 55] When you read about Jeremiah and Ebed-melech, are you confident that they were real people? Recently, the account in Jeremiah chapter 38 that mentions them gained added support from two discoveries made in the ancient City of David. Archaeologist Eilat Mazar reports unearthing a small clay seal impression, or bulla. It was found in 2005 during a supervised excavation of a layer dating back to when Jerusalem was destroyed in 607 B.C.E. The seal bears the ancient Hebrew name “Yehuchal ben Shelemyahu,” which is “Jucal the son of Shelemiah” in English. Later, in a similar layer and just a few yards away, another bulla was uncovered. It bears the name “Gedalyahu ben Pashhur,” or “Gedaliah the son of Pashhur.” Now read at Jeremiah 38:1 the names of two princes who urged King Zedekiah to have Jeremiah put to death, a plan that Ebed-melech thwarted. Yes, those named in Jeremiah chapter 38 were real people.

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*** g 6/09 p. 29 Watching the World *** Biblical Name Unearthed Archaeologists digging in Jerusalem’s ancient City of David have discovered a 2,600-year-old clay seal impression, or bulla, bearing the name of “Gedaliah the son of Pashhur.” Gedaliah is spoken of in the Bible at Jeremiah 38:1, as is Yehukhal—called “Jucal [shortened form of Jehucal (Yehukhal)] the son of Shelemiah”—whose name was found on a bulla in the same area in 2005. The two men were officials in the court of King Zedekiah. The Jerusalem Post reports: “This is the first time in the annals of Israeli archeology that two clay bullae with two Biblical names that appear in the same verse in the Bible have been unearthed in the same location.”

*** g 11/07 p. 16 Does Archaeology Support the Bible? *** In the year 2005, while digging at a site where they hoped to find the palace of King David, archaeologists came upon an extensive stone structure that they believe was destroyed when the Babylonians razed Jerusalem just over 2,600 years ago, during the time of God’s prophet Jeremiah. Whether the structure is the remains of David’s palace is uncertain. However, archaeologist Eilat Mazar did identify one particularly interesting object—a 0.4-inch-wide [1 cm] clay seal impression [5] that reads: “Belonging to Yehuchal son of Shelemiyahu son of Shovi.” This impression was evidently made with the seal of Yehuchal (also Jehucal or Jucal), a Jewish official mentioned in the Bible as having opposed Jeremiah.—Jeremiah 37:3; 38:1-6. Jehucal, says Mazar, is only the “second royal minister,” after Gemariah, the son of Shaphan, whose name appears on a seal impression found in the City of David. The Bible identifies Jehucal, the son of Shelemiah (Shelemiyahu), as a prince of Judah. Prior to the discovery of the seal, he was unknown outside the Scriptures.

*** g 11/07 p. 16 Does Archaeology Support the Bible? *** 5: Gabi Laron/Institute of Archaeology/Hebrew University © Eilat Mazar

*** w06 9/15 pp. 14-15 A Seal ‘Belonging to Jucal’ *** A Seal ‘Belonging to Jucal’ IN THE seventh century B.C.E., the Chaldean ruler Nebuchadnezzar overcame Jerusalem’s defenses, burned the city, and demolished its walls. He captured and blinded Zedekiah, the king of Judah. Moreover, “all the nobles of Judah the king of Babylon slaughtered.”—Jeremiah 39:1-8. One of Judah’s nobles, or princes, who likely met death at Babylonian hands was Jucal, the son of Shelemiah. Jucal’s story has a sort of epilogue. Before considering it, though, let us see what the Scriptures say about Jucal and his day. “They Will Not Prevail Against You” Jehovah commissioned the prophet Jeremiah to deliver a judgment message against Judah and Jerusalem. God told Jeremiah that Judah’s kings, princes, priests, and people would “fight against” him. “But they will not prevail against you, for ‘I am with you,’” said Jehovah.—Jeremiah 1:17-19. During the Babylonian siege against Judah’s capital, Jerusalem, King Zedekiah twice sent messengers to Jeremiah to find out whether Nebuchadnezzar would withdraw from the city and to ask the prophet to pray for that outcome. One of the king’s emissaries was Jucal, also known as

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Jehucal. Jeremiah’s God-given message was that the Babylonians, or Chaldeans, would destroy the city. Any residents of Jerusalem who remained in it would die by famine, pestilence, and the sword. On the other hand, those going out to the Chaldeans would survive. How Jeremiah’s words enraged the princes of Judah!—Jeremiah 21:1-10; 37:3-10; 38:1-3. Jucal was one of the princes who urged Zedekiah: “Let this man [Jeremiah], please, be put to death, for . . . he is weakening the hands of the men of war.” Wicked Jucal was also among those who threw Jeremiah into a miry cistern, from which the prophet was later rescued. (Jeremiah 37:15; 38:4-6) For obeying Jehovah, Jeremiah survived Jerusalem’s destruction, but Jucal apparently died when the system in which he trusted was destroyed. An Interesting Epilogue It might be said that the epilogue to the account about Jucal was “written” in Jerusalem as recently as the year 2005. Archaeologists were digging at a site where they hoped to find King David’s palace. What they found was an extensive stone structure that they believe was destroyed when the Babylonians took Jerusalem in Jeremiah’s day. Whether this is David’s palace or not remains uncertain. Yet, archaeologists did identify one object found—the 0.4-inch-wide [1 cm] clay seal impression shown on page 14. It once sealed a document that has long since decayed. The impression reads: “Belonging to Yehuchal son of Shelemiyahu son of Shovi.” This impression evidently was made with the seal of Jeremiah’s opponent Yehuchal, or Jucal, the son of Shelemiah. Archaeologist Eilat Mazar, who deciphered the impression, writes that Jehucal is only the “second royal minister,” after Gemariah, the son of Shaphan, whose name appears on a seal impression found in the City of David. Faith in God’s Word does not depend on the discovery of any artifact; but the fulfillment of inspired prophecy is a sound basis for belief in the Bible. Historical facts prove that Jeremiah accurately foretold the destruction of Jerusalem. The inglorious end of Jeremiah’s opponents should strengthen our conviction that if we are faithful like Jeremiah, our enemies ‘will not prevail against us because Jehovah is with us.’ [Footnote] For information about Gemariah and Shaphan, see the article “Are You Acquainted With Shaphan and His Family?” in The Watchtower of December 15, 2002, pages 19-22. [Picture on page 15] Jeremiah did not bow to pressure to water down God’s message [Picture Credit Line on page 14] Gabi Laron/Institute of Archaeology/Hebrew University ©Eilat Mazar (Jeremiah 38:4) The princes said to the king: “Please have this man put to death, for this is how he is weakening the morale of the soldiers who are left in this city, as well as that of all the people, by speaking such words to them. For this man seeks, not the peace of this people, but their calamity.”

*** it-1 pp. 1028-1029 Hand ***

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“weakening the hands,” breaking down the morale (Jer 38:4); (Jeremiah 38:6) So they took Jeremiah and threw him into the cistern of Mal·chiʹjah the son of the king, which was in the Courtyard of the Guard. They let Jeremiah down by ropes. Now there was no water in the cistern, only mud, and Jeremiah began to sink down into the mud.

*** it-2 p. 299 Malchijah *** 4. “The son of the king” into whose cistern Jeremiah was thrown. (Jer 38:6) In this instance the expression “the son of the king” may denote, not that he was an offspring of the king, but that he was closely connected with the royal household or was an official of royal descent.—See JERAHMEEL No. 3. (Jeremiah 38:7) Eʹbed-melʹech the E·thi·oʹpi·an, a eunuch in the king’s house, heard that they had put Jeremiah into the cistern. Now the king was sitting in the Gate of Benjamin,

*** it-1 p. 767 Eunuch *** Ebed-melech, the Ethiopian who rescued the prophet Jeremiah from imprisonment in a cistern, was a eunuch in the court of King Zedekiah. It would appear that the term here, too, applies in the frequent sense of officer. Ebed-melech seems to have been a man of authority. He appealed directly to King Zedekiah in Jeremiah’s behalf and was given command over 30 men for the rescue operation.—Jer 38:7-13.

*** it-1 pp. 896-897 Gate, Gateway *** Gate of Benjamin. Some identify the Gate of Benjamin with the Sheep Gate. This location would fit the circumstances of Jeremiah’s attempted exit to the territory of Benjamin, evidently toward Anathoth, which lay NE of Jerusalem. (Jer 37:11-13) Zedekiah was sitting in the Gate of Benjamin when approached by Ebed-melech with a plea in Jeremiah’s behalf. (Jer 38:7, 8) It is reasonable that the king would be near the point of greatest concern during the Babylonian siege. The Sheep Gate on the N of the city would be the most seriously threatened by the attacking Babylonians. However, some believe that the Gate of Benjamin was the Inspection Gate.

*** w12 5/1 p. 31 The Rewarder of All Who Serve Him *** Ebed-melech is called “a eunuch.” (Jeremiah 38:7) Although this term literally referred to a male who had been castrated, it was also used in a broader sense to refer to any official assigned duties in the court of the king. (Jeremiah 38:8) so Eʹbed-melʹech went out of the king’s house and spoke to the king, saying:

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(Jeremiah 38:10) Then the king commanded Eʹbed-melʹech the E·thi·oʹpi·an: “Take 30 men with you from here, and pull Jeremiah the prophet up out of the cistern before he dies.”

*** it-1 p. 672 Ebed-melech *** Then Ebed-melech, at the king’s command, took 30 men to the cistern and let down ropes with worn-out rags and pieces of cloth for Jeremiah to place under his armpits in order to bring him up out of the cistern. (Jer 38:7-13) Likely Zedekiah directed Ebed-melech to take 30 men along, not that so many men were needed to get Jeremiah out of the cistern, but in order to effect a successful deliverance despite any possible interference on the part of the princes or the priests. (Jeremiah 38:11) So Eʹbed-melʹech took the men with him and went into the king’s house to a place beneath the treasury, and they took from there some worn-out rags and worn-out pieces of cloth and let them down by ropes to Jeremiah in the cistern.

*** w12 5/1 p. 31 The Rewarder of All Who Serve Him *** Ebed-melech now showed another desirable trait: kindness. He took “worn-out rags and worn- out pieces of cloth and let them down to Jeremiah . . . by means of the ropes.” Why the rags and cloth? So that Jeremiah could cushion his armpits, easing any chafing as he was being pulled up from the muddy deep.—Jeremiah 38:11-13.

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Chapters 39-43

(Jeremiah 39:3) And all the princes of the king of Babylon went in and sat down in the Middle Gate, namely, Nerʹgal-shar·eʹzer the Samʹgar, Neʹbo-Sarʹse·chim the Rabʹsa·ris, Nerʹgal-shar·eʹzer the Rabʹmag, and all the rest of the princes of the king of Babylon.

*** it-1 p. 896 Gate, Gateway *** Middle Gate. When the wall of Jerusalem was breached by the Babylonians, their military officers sat in the Middle Gate. (Jer 39:3) Most likely this was identical with the Gate of the Old City, since this gate, at the convergence of the Broad Wall, the N wall of the old city, and the W wall of the second quarter, was a central or commanding position. However, opinions differ, and some favor the Gate of Ephraim or the Fish Gate.

*** it-2 p. 725 Rabmag *** RABMAG

(Rabʹmag). The title of a major official of the Babylonian Empire at the time that Jerusalem was destroyed in 607 B.C.E. The title has been identified on excavated inscriptions. Nergal-sharezer the Rabmag was one of the men in the special tribunal of high Babylonian princes who sat in judgment in Jerusalem’s Middle Gate after the city fell to Nebuchadnezzar and who is mentioned in connection with Jeremiah’s being released to go to Gedaliah.—Jer 39:3, 13, 14.

*** g 5/09 p. 11 A Receipt That Corroborates the Bible Record *** A Receipt That Corroborates the Bible Record ▪ A two-inch-wide [5.5 cm] clay tablet was unearthed in the 1870’s near modern-day Baghdad, Iraq. In 2007, Michael Jursa, a professor at the University of Vienna, in Austria, came across the tablet while doing research at the British Museum. Jursa recognized the name Nebo-sarsechim (Nabu-sharrussu-ukin, in its Babylonian form), a Babylonian official mentioned in the Bible at Jeremiah 39:3. Nebo-sarsechim was one of King Nebuchadnezzar’s commanders at the destruction of Jerusalem in 607 B.C.E., and according to the tablet, he is called “the chief eunuch.” Moreover, the title chief eunuch was held by only one man at any given time, providing strong evidence that the Sarsechim in question is the same man mentioned in the Bible. The tablet records a gold delivery that Nebo-sarsechim made to the temple of Marduk, or Merodach, the chief god of Babylon, whose name is also mentioned in the Bible. (Jeremiah 50:2) The receipt is dated the 10th year, 11th month, and 18th day of Nebuchadnezzar’s reign. The gold delivery, however, had nothing to do with the sacking of Jerusalem, which occurred years later. (2 Kings 25:8-10, 13-15) Nevertheless, “finding something like this tablet, where we see a person mentioned in the Bible making an everyday payment to the temple in Babylon and quoting the exact date, is quite extraordinary,” said Professor Jursa. Acclaimed as one of the most significant discoveries in modern Biblical archaeology, the tablet “supports the view that the historical books of the Old Testament are based on fact,” says Britain’s Telegraph newspaper.

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The Bible’s veracity, however, does not depend on archaeology. Far more powerful evidence can be found within the Bible itself, especially in its prophecies. (2 Peter 1:21) For example, more than 100 years in advance, Jehovah God, speaking through the prophet Isaiah, foretold that all the treasures in Jerusalem would “be carried to Babylon.” (Isaiah 39:6, 7) Likewise, through the prophet Jeremiah, God foretold: “I will give all the stored-up things of this city [Jerusalem] . . . into the hand of their enemies. And they will certainly plunder them and take them . . . to Babylon.”— Jeremiah 20:4, 5. Nebo-sarsechim was one of those enemies, and as such, he was also an eyewitness of the fulfillment of Bible prophecy. In fact, whether he knew it or not, he actually shared in that fulfillment. [Footnote] At Jeremiah 39:3, the New World Translation reads: “Samgar-nebo, Sarsechim, Rabsaris,” following the punctuation in the Hebrew Masoretic text. But the Hebrew consonantal text could be rendered: “Samgar, Nebo-sarsechim the Rabsaris [or, the Chief Court Official],” which agrees with the cuneiform tablet. [Picture Credit Line on page 11] Copyright The Trustees of the British Museum (Jeremiah 39:4) When King Zed·e·kiʹah of Judah and all the soldiers saw them, they fled, going out of the city by night by way of the king’s garden, through the gate between the double wall, and they continued by the way of the Arʹa·bah.

*** it-1 p. 897 Gate, Gateway *** Other gates mentioned. When King Zedekiah fled from the Babylonians, he went out “by the way of the gate between the double wall that is by the king’s garden.” (Jer 52:7, 8; 39:4) There is much uncertainty as to the identity of “the double wall.” However, from present knowledge, either the Gate of the Ash-heaps or the Fountain Gate might fit the circumstances described in the Scriptures, both of these being near the king’s garden.—2Ki 25:4, 5. (Jeremiah 39:6) The king of Babylon had the sons of Zed·e·kiʹah slaughtered before his eyes there at Ribʹlah, and the king of Babylon had all the nobles of Judah slaughtered.

*** it-2 p. 1228 Zedekiah *** Zedekiah’s sons were slaughtered before his eyes. As Zedekiah was only about 32 years of age at the time, the boys could not have been very old. After witnessing the death of his sons, Zedekiah was blinded, bound with copper fetters, and taken to Babylon, where he died in the house of custody.—2Ki 25:2-7; Jer 39:2-7; 44:30; 52:6-11; compare Jer 24:8-10; Eze 12:11-16; 21:25-27. (Jeremiah 39:17) “‘But I will rescue you in that day,’ declares Jehovah, ‘and you will not be handed over to the men you fear.’

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fall . . . You will certainly come to have your soul as a spoil.” Why did Jehovah promise to keep Ebed-melech safe? Jehovah told him: “Because you have trusted in me.” (Jeremiah 39:16-18) Jehovah knew that Ebed-melech had acted not only because of his concern for Jeremiah but also because of his trust and faith in God. (Jeremiah 39:18) “‘For I will surely provide you with escape, and you will not fall by the sword. You will have your life as a spoil, because you trusted in me,’ declares Jehovah.”

*** w12 5/1 p. 31 The Rewarder of All Who Serve Him *** Jehovah saw what Ebed-melech did. Did He appreciate it? Through Jeremiah, God told Ebed- melech that Judah’s destruction was imminent. Then God gave Ebed-melech what one scholar calls “a quintuple guarantee of salvation.” Jehovah said: “I will deliver you . . . You will not be given into the hand of the men . . . I shall without fail furnish you an escape . . . By the sword you will not fall . . . You will certainly come to have your soul as a spoil.” Why did Jehovah promise to keep Ebed-melech safe? Jehovah told him: “Because you have trusted in me.” (Jeremiah 39:16-18) Jehovah knew that Ebed-melech had acted not only because of his concern for Jeremiah but also because of his trust and faith in God. (Jeremiah 40:8) So they came to Ged·a·liʹah at Mizʹpah. They were Ishʹma·el the son of Neth·a·niʹah, Jo·haʹnan and Jonʹa·than the sons of Ka·reʹah, Se·raiʹah the son of Tan·huʹmeth, the sons of Eʹphai the Ne·tophʹa·thite, and Jez·a·niʹah the son of the Ma·acʹa·thite, together with their men.

*** it-1 p. 486 Cock *** An onyx seal bearing the figure of a cock was found near Mizpah and contains the inscription “belonging to Jaazaniah, servant of the king.” If, as some suggest, this Jaazaniah (Jezaniah) is the one mentioned at 2 Kings 25:23 and Jeremiah 40:8, this would indicate the keeping of cocks in Israel back in the seventh century B.C.E. (Jeremiah 40:14) They said to him: “Do you not know that Baʹa·lis, the king of the Amʹmon·ites, has sent Ishʹma·el the son of Neth·a·niʹah to kill you?” But Ged·a·liʹah the son of A·hiʹkam did not believe them.

*** it-1 p. 232 Baalis *** BAALIS

(Baʹa·lis). King of Ammon, who reportedly sent Ishmael to murder Governor Gedaliah of Judah in 607 B.C.E. The Greek Septuagint spells this name “Belisa.”—Jer 40:14. A seal impression bearing the name Baʽalyishʽa was discovered in 1984 in the excavations at Tell el-ʽUmeiri in Jordan. This seal impression was dated paleographically to the latter part of the seventh century B.C.E. The inscription on it, written in ancient Ammonite characters, reads: “Belonging to Milkomʼor [or, Milkomʼur], servant of Baʽalyishʽa.” Baʽalyishʽa is possibly the Baalis of the Bible.

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(Jeremiah 41:5) there came 80 men from Sheʹchem, from Shiʹloh, and from Sa·marʹi·a. Their beards were shaved off, their garments were ripped apart, they had cut themselves, and they had grain offerings and frankincense in their hand to bring to the house of Jehovah.

*** it-1 p. 266 Beard *** After the destruction of Jerusalem in 607 B.C.E., men from Shechem, Shiloh, and Samaria expressed their distress by shaving their beards, ripping their garments apart, and cutting themselves. Even though they were bringing offerings to the house of Jehovah, they were bloodless offerings, apparently to be offered at the place where the temple had been. (Jer 41:5) That the practices of these men were not fully in harmony with the law of God is shown by the fact that they made cuts upon themselves, a practice sternly prohibited by the Law.—Le 19:28; 21:5. (Jeremiah 41:8) But there were ten men among them who said to Ishʹma·el: “Do not put us to death, for we have hidden stores of wheat, barley, oil, and honey in the field.” So he refrained from putting them to death along with their brothers.

*** it-2 p. 1179 Wheat *** After the wheat was threshed, winnowed, and sifted, it was often stored in underground pits, a practice perhaps alluded to at Jeremiah 41:8. (Jeremiah 41:17) So they went and stayed in the lodging place of Chimʹham next to Bethʹle·hem, intending to go on into Egypt

*** it-1 p. 437 Chimham *** Reference is made at Jeremiah 41:17 to “the lodging place of Chimham” near Bethlehem. It is not known whether this refers to the Chimham of David’s time or to a later man by the same name. Some commentators say that Chimham may have been given a tract of land for his services to David, or that it was a place where Chimham had built a lodging place for travelers. (Jeremiah 42:1) Then all the army chiefs, and Jo·haʹnan the son of Ka·reʹah, Jez·a·niʹah the son of Ho·shaiʹah, and all the people, from the least to the greatest, approached

*** it-1 p. 152 Archaeology *** Letter number III, written by “Hoshaiah,” includes the following: “May YHWH [that is, Jehovah] cause my lord to hear tidings of peace! . . . And it has been reported to your servant saying, ‘The commander of the army, Coniah son of Elnathan, has come down in order to go into Egypt and to Hodaviah son of Ahijah and his men he has sent to obtain [supplies] from him.’” This portion could well represent the fact of Judah’s turning to Egypt for help, as condemned by the prophets. (Jer 46:25, 26; Eze 17:15, 16) The names Elnathan and Hoshaiah, occurring in the complete text of this letter, are also found at Jeremiah 36:12 and Jeremiah 42:1. (Jeremiah 43:3) But Barʹuch the son of Ne·riʹah is inciting you against us to hand us over to the Chal·deʹans, to put us to death or to take us into exile in Babylon.”

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*** w06 8/15 p. 19 Baruch—Jeremiah’s Faithful Secretary *** But Baruch the son of Neriah is instigating you against us for the purpose of giving us into the hand of the Chaldeans, to put us to death or to take us into exile in Babylon.” (Jeremiah 43:2, 3) The accusation seems to reveal a belief among the Jewish leaders that Baruch exerted considerable influence over Jeremiah. Did they believe that because of Baruch’s position or his long-standing friendship with Jeremiah, he was acting as more than a mere scribe for the prophet? (Jeremiah 43:6) They took the men, the women, the children, the daughters of the king, and everyone whom Neb·uʹzar·adʹan the chief of the guard had left with Ged·a·liʹah the son of A·hiʹkam the son of Shaʹphan, as well as Jeremiah the prophet and Barʹuch the son of Ne·riʹah.

*** w06 8/15 p. 19 Baruch—Jeremiah’s Faithful Secretary *** Despite divine warnings, the remaining Jews departed and took “Jeremiah the prophet and Baruch the son of Neriah” with them. Jeremiah recorded: “They finally came into the land of Egypt, for they did not obey the voice of Jehovah; and they came gradually as far as Tahpanhes,” a frontier city in the eastern Nile delta, bordering Sinai. At that, Baruch disappears from the Bible account.—Jeremiah 43:5-7. (Jeremiah 43:7) And they went into the land of Egypt, for they did not obey the voice of Jehovah, and they went as far as Tahʹpan·hes.

*** w06 8/15 p. 19 Baruch—Jeremiah’s Faithful Secretary *** Despite divine warnings, the remaining Jews departed and took “Jeremiah the prophet and Baruch the son of Neriah” with them. Jeremiah recorded: “They finally came into the land of Egypt, for they did not obey the voice of Jehovah; and they came gradually as far as Tahpanhes,” a frontier city in the eastern Nile delta, bordering Sinai. At that, Baruch disappears from the Bible account.—Jeremiah 43:5-7. (Jeremiah 43:10) Then say to them, ‘This is what Jehovah of armies, the God of Israel, says: “Here I am sending for Neb·u·chad·nezʹzar the king of Babylon, my servant, and I will place his throne right above these stones that I have hidden, and he will extend his royal tent over them.

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specifically mentioned where they took up dwelling are Tahpanhes, apparently a fortress city in the Delta region (Jer 43:7-9); Migdol; and Noph, considered to be the same as Memphis, an early capital in Lower Egypt (Jer 44:1; Eze 30:13). Thus, “the language of Canaan” (evidently Hebrew) was now being spoken in Egypt by these refugees. (Isa 19:18) Foolishly they renewed in Egypt the very idolatrous practices that had brought Jehovah’s judgment against Judah. (Jer 44:2-25) But the fulfillment of Jehovah’s prophecies caught up with the Israelite refugees when Nebuchadnezzar marched against Egypt and conquered the land.—Jer 43:8-13; 46:13-26. One Babylonian text, dated to Nebuchadnezzar’s 37th year (588 B.C.E.), has been found that mentions a campaign against Egypt. Whether it relates to the original conquest or merely to a subsequent military action cannot be said. At any rate, Nebuchadnezzar received Egypt’s wealth as his pay for military service rendered in Jehovah’s execution of judgment against Tyre, an opposer of God’s people.—Eze 29:18-20; 30:10-12.

*** jr chap. 13 p. 161 par. 14 “Jehovah Has Done What He Had in Mind” *** 14 God foretold that Nebuchadnezzar would conquer not only Judah but also Egypt. (Jer. 25:17- 19) That must have seemed most unlikely because Egypt was so powerful, even dominating Judah. (2 Ki. 23:29-35) After Jerusalem’s fall, a remnant of Jews planned to leave their land to find safety and security in Egypt. They wanted to do that despite Jehovah’s having warned them not to and his saying that he would bless them if they remained in Judah. If, on the other hand, they fled to Egypt, the sword that they feared would catch up with them there. (Jer. 42:10-16; 44:30) Whether Jeremiah saw the Babylonian invasion of Egypt is not stated in his writings. What is certain is that the fulfillment of Jehovah’s prophecies overtook the Israelite refugees when the Babylonians conquered Egypt early in the sixth century B.C.E.—Jer. 43:8-13. (Jeremiah 43:11) And he will come in and strike the land of Egypt. Whoever is meant for deadly plague will be for deadly plague, and whoever is meant for captivity will be for captivity, and whoever is meant for the sword will be for the sword.

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very idolatrous practices that had brought Jehovah’s judgment against Judah. (Jer 44:2-25) But the fulfillment of Jehovah’s prophecies caught up with the Israelite refugees when Nebuchadnezzar marched against Egypt and conquered the land.—Jer 43:8-13; 46:13-26. One Babylonian text, dated to Nebuchadnezzar’s 37th year (588 B.C.E.), has been found that mentions a campaign against Egypt. Whether it relates to the original conquest or merely to a subsequent military action cannot be said. At any rate, Nebuchadnezzar received Egypt’s wealth as his pay for military service rendered in Jehovah’s execution of judgment against Tyre, an opposer of God’s people.—Eze 29:18-20; 30:10-12.

*** jr chap. 13 p. 161 par. 14 “Jehovah Has Done What He Had in Mind” *** 14 God foretold that Nebuchadnezzar would conquer not only Judah but also Egypt. (Jer. 25:17- 19) That must have seemed most unlikely because Egypt was so powerful, even dominating Judah. (2 Ki. 23:29-35) After Jerusalem’s fall, a remnant of Jews planned to leave their land to find safety and security in Egypt. They wanted to do that despite Jehovah’s having warned them not to and his saying that he would bless them if they remained in Judah. If, on the other hand, they fled to Egypt, the sword that they feared would catch up with them there. (Jer. 42:10-16; 44:30) Whether Jeremiah saw the Babylonian invasion of Egypt is not stated in his writings. What is certain is that the fulfillment of Jehovah’s prophecies overtook the Israelite refugees when the Babylonians conquered Egypt early in the sixth century B.C.E.—Jer. 43:8-13. (Jeremiah 43:13) And he will break to pieces the pillars of Beth-sheʹmesh in the land of Egypt, and he will burn the houses of the gods of Egypt with fire.”’”

*** it-1 p. 305 Beth-shemesh *** 4. A city in Egypt included in Jeremiah’s prophecy of coming devastation upon that nation. (Jer 43:13) It is considered to be the same as Heliopolis (meaning “City of the Sun”), located on the NE edge of modern Cairo. It is elsewhere referred to in the Scriptural account by its Egyptian name, On.—See ON No. 2.

*** it-2 p. 555 On *** The prophet Jeremiah was inspired to foretell that King Nebuchadnezzar would overrun Egypt and “break to pieces the pillars of Beth-shemesh, which is in the land of Egypt.” (Jer 43:10-13) Beth-shemesh corresponds somewhat to the Greek name Heliopolis and means “House of the Sun.” Hence the reference here is likely to the city of On, and “the pillars” that were to be broken may well refer to the many obelisks around the temple of the sun.

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Chapters 44-48

(Jeremiah 44:18) From the time we quit making sacrifices to the Queen of Heaven and pouring out drink offerings to her, we have lacked everything and have perished by the sword and by the famine.”

*** w99 5/15 pp. 13-14 pars. 15-17 Happy That Jehovah Shows Us His Way *** The Jews also contended: “From the time that we ceased to make sacrificial smoke to the ‘queen of the heavens’ and pour out drink offerings to her we have lacked everything, and by the sword and by the famine we have come to our finish.”—Jeremiah 44:18. 16 How selective the memory can be! What were the facts? The Jews had indeed sacrificed to false gods in the land Jehovah had given them. Sometimes, as in the time of Ahaz, they suffered because of that apostasy. However, Jehovah was “slow to anger” with his covenant people. (Exodus 34:6; Psalm 86:15) He sent his prophets to urge them to repent. At times, when the king was faithful, Jehovah blessed him, and the people benefited from that blessing, even though most of them were unfaithful. (2 Chronicles 20:29-33; 27:1-6) How wrong those Jews in Egypt were to claim that any prosperity enjoyed back in their homeland had come from their false gods! 17 Before 607 B.C.E., Jehovah had urged the people of Judah: “Obey my voice, and I will become your God, and you yourselves will become my people; and you must walk in all the way that I shall command you, in order that it may go well with you.” (Jeremiah 7:23) The Jews lost their temple and their land precisely because they refused to walk ‘in all the way that Jehovah had commanded them.’ Let us be sure to avoid that fatal error. (Jeremiah 44:19) The women added: “And when we were making sacrifices to the Queen of Heaven and pouring out drink offerings to her, was it without the consent of our husbands that we made sacrificial cakes shaped in her image and we poured out drink offerings to her?”

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The Scriptures do not specifically identify the “queen of the heavens.” It has been suggested that this goddess is to be identified with the Sumerian fertility goddess Inanna, Babylonian Ishtar. The name Inanna literally means “Queen of Heaven.” The corresponding Babylonian goddess Ishtar was qualified in the Akkadian texts by the epithets “queen of the heavens” and “queen of the heavens and of the stars.” It appears that Ishtar worship spread to other countries. In one of the Amarna Tablets, Tushratta, writing to Amenophis III, mentions “Ishtar, mistress of heaven.” In Egypt, an inscription of King Horemheb, believed to have reigned in the 14th century B.C.E., mentions “Astarte [Ishtar] lady of heaven.” A fragment of a stele found at Memphis from the reign of Merneptah, Egyptian king believed to have reigned in the 13th century B.C.E., represents Astarte with the inscription: “Astarte, lady of heaven.” In the Persian period, at Syene (modern Aswan), Astarte was surnamed “the queen of the heavens.” The worship of the “queen of the heavens” was practiced as late as the fourth century C.E. In about 375 C.E., in his treatise Panarion (79, 1, 7), Epiphanius states: “Some women decorate a sort of chariot or a four-cornered bench and, after stretching over it a piece of linen, on a certain feast day of the year they place in front of it a loaf for some days and offer it up in the name of Mary. Then all the women partake of this loaf.” Epiphanius (79, 8, 1, 2) connected these practices with the worship of the “queen of the heavens” presented in Jeremiah and quotes Jeremiah 7:18 and 44:25.—Epiphanius, edited by Karl Holl, Leipzig, 1933, Vol. 3, pp. 476, 482, 483.

*** it-2 p. 1163 Vow *** After Jerusalem’s destruction, Jeremiah reminded the Jews in Egypt that one reason for the calamity that befell them was their making vows to the “queen of the heavens” and offering sacrifices to her. The women who were taking a prominent part in this idol worship were quick to point out that their vows and worship to the “queen of the heavens” had been approved by their husbands and that they were determined to carry out their vows to this goddess. They thus made the excuse that they were acting in harmony with the Law regarding vows for women (Nu 30:10- 15), but Jeremiah denounced their actions as being really law defying, since they were idolatrous.—Jer 44:19, 23-25; 2Co 6:16-18.

*** nwt p. 1708 Glossary of Bible Terms *** Queen of Heaven. The title of a goddess worshipped by apostate Israelites in the days of Jeremiah. Some suggest that it refers to the Babylonian goddess Ishtar (Astarte). The name of her earlier Sumerian counterpart, Inanna, means “Queen of Heaven.” Besides being associated with the heavens, she was a fertility goddess. Astarte is also called “Lady of Heaven” in an Egyptian inscription.—Jer 44:19. (Jeremiah 44:30) This is what Jehovah says: “Here I am giving Pharʹaoh Hophʹra, the king of Egypt, into the hand of his enemies and of those seeking to take his life, just as I gave King Zed·e·kiʹah of Judah into the hand of King Neb·u·chad·nezʹzar of Babylon, who was his enemy and who sought to take his life.”’”

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*** it-1 p. 1140 Hophra *** HOPHRA

(Hophʹra) [from Egyptian, meaning “The Heart of Ra [the sun-god] Endures”]. In the Greek Septuagint (Jer 51:30, corresponding to 44:30 in most versions), he is called Ou·a·phreʹ. Pharaoh Hophra is called Apries by Herodotus. Hophra is believed to have reigned for 19 years. However, according to Herodotus (II, 161), he reigned for 25 years. After the Jews fled to Egypt in 607 B.C.E., Jehovah said by the mouth of Jeremiah: “Here I am giving Pharaoh Hophra, the king of Egypt, into the hand of his enemies and into the hand of those seeking for his soul.” (Jer 44:1, 26, 30) This was to be a sign of imminent calamity to come over the Jews dwelling in Egypt. (Jer 44:29) According to Herodotus (II, 161-169), Hophra (Apries) undertook a disastrous expedition to Cyrene to help the Libyans against the Greeks in the sixth century B.C.E. Hophra’s troops revolted against him and set up Ahmose II (Amasis) as rival king. Even then, Hophra was so arrogant that he “supposed that not even a god could depose him from his throne.” However, he was taken prisoner and finally was killed by being strangled. (Jeremiah 45:3) ‘You have said: “Woe to me, for Jehovah has added grief to my pain! I am weary from my groaning, and I have found no resting-place.”’

*** jr chap. 9 p. 103 pars. 1-2 Avoid “Seeking Great Things for Yourself” *** BARUCH, the faithful scribe of Jeremiah, had grown weary. It was the fourth year of the reign of wicked King Jehoiakim, or about 625 B.C.E. Jeremiah told the scribe to write in a roll of a book all the words that Jehovah had spoken through the prophet about Jerusalem and Judah, utterances made over the 23 years of Jeremiah’s career up till then. (Jer. 25:1-3; 36:1, 2) Baruch did not read the contents of the scroll to the Jews right then. He would do that the following year. (Jer. 36:9, 10) But was something distressing Baruch? 2 “Woe, now, to me,” moaned Baruch, “for Jehovah has added grief to my pain! I have grown weary because of my sighing.” You have likely had occasion to make utterances of weariness, whether doing so audibly or just in your heart. Whichever way Baruch did it, Jehovah was listening. The Examiner of human hearts knew what caused Baruch’s troubled state, and through Jeremiah, God kindly corrected Baruch. (Read Jeremiah 45:1-5.) You might wonder, though, why Baruch was feeling so weary. Was it the assignment he had received or perhaps the circumstances in which he had to perform it? His feelings really bubbled up from the heart.

*** jr chap. 9 p. 105 par. 5 Avoid “Seeking Great Things for Yourself” *** 5 You can understand that a person accustomed to an elevated station might grow weary of recording denunciatory messages against Judah, one after another. In fact, supporting God’s prophet might have put at risk Baruch’s position and career.

*** w06 8/15 p. 17 Baruch—Jeremiah’s Faithful Secretary *** During the writing of the first roll, Baruch went through a period of distress. He exclaimed: “Woe, now, to me, for Jehovah has added grief to my pain! I have grown weary because of my sighing, and no resting-place have I found.” What was the reason for this crisis?—Jeremiah 45:1-3. No direct answer is given. But try to picture Baruch’s situation. Summarizing 23 years of warnings to the people of Israel and Judah must have made their apostasy and rejection of

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Jehovah very evident. Jehovah’s decision to destroy Jerusalem and Judah and exile the nation for 70 years to Babylon—information that Jehovah revealed that same year and perhaps included in the roll—must have shocked Baruch. (Jeremiah 25:1-11) Moreover, there was the risk that his firm support for Jeremiah at this crucial time could cost him his position and career.

*** w97 8/15 p. 21 par. 14 “Soundness of Mind” as the End Draws Close *** 14 Since the end of this system has not yet come, some might be inclined to seek what the world has to offer—prestigious careers, lucrative jobs, and wealth. Consider Jeremiah’s secretary, Baruch. He lamented: “Woe, now, to me, for Jehovah has added grief to my pain! I have grown weary because of my sighing, and no resting-place have I found.” (Jeremiah 45:3) Baruch was tired. Serving as Jeremiah’s secretary was a difficult, stressful job. (Jeremiah 36:14-26) And no end to the stress was in sight. It would be 18 years before Jerusalem was destroyed. (Jeremiah 45:5) But you are seeking great things for yourself. Stop seeking such things.”’ “‘For I am about to bring a calamity on all flesh,’ declares Jehovah, ‘and wherever you may go, I will grant you your life as a spoil.’”

*** jr chap. 9 pp. 103-113 Avoid “Seeking Great Things for Yourself” *** CHAPTER NINE Avoid “Seeking Great Things for Yourself”

BARUCH, the faithful scribe of Jeremiah, had grown weary. It was the fourth year of the reign of wicked King Jehoiakim, or about 625 B.C.E. Jeremiah told the scribe to write in a roll of a book all the words that Jehovah had spoken through the prophet about Jerusalem and Judah, utterances made over the 23 years of Jeremiah’s career up till then. (Jer. 25:1-3; 36:1, 2) Baruch did not read the contents of the scroll to the Jews right then. He would do that the following year. (Jer. 36:9, 10) But was something distressing Baruch? 2 “Woe, now, to me,” moaned Baruch, “for Jehovah has added grief to my pain! I have grown weary because of my sighing.” You have likely had occasion to make utterances of weariness, whether doing so audibly or just in your heart. Whichever way Baruch did it, Jehovah was listening. The Examiner of human hearts knew what caused Baruch’s troubled state, and through Jeremiah, God kindly corrected Baruch. (Read Jeremiah 45:1-5.) You might wonder, though, why Baruch was feeling so weary. Was it the assignment he had received or perhaps the circumstances in which he had to perform it? His feelings really bubbled up from the heart. You see, Baruch was “seeking great things.” What were they? What assurance did Jehovah give him if he accepted God’s counsel and direction? And what can we learn from Baruch’s experience? WHAT WERE THOSE “GREAT THINGS”? 3 Baruch must have been aware of what the “great things” were. The scribe realized that God’s “eyes are upon the ways of man, and all his steps he sees.” (Job 34:21) The reason why Baruch felt that he had “no resting-place” while he transcribed Jeremiah’s prophetic utterances was not the assignment itself. It was his own view of what seemed great—what was in his heart. Engrossed in seeking “great things” for himself, Baruch lost sight of the more important things, those pertaining to doing the divine will. (Phil. 1:10) The New World Translation brings out the flavor of the verb used and renders it “keep seeking.” So it was not a momentary, passing thought. Baruch had already been seeking “great things” when Jehovah warned him to stop. Though Jeremiah’s faithful secretary had been sharing in the doing of God’s will, at the same time, he was yearning for “great things” for himself.

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4 As to what Baruch’s concerns were, one possibility had to do with fame and prestige. Although Baruch served as a penman for Jeremiah, he might not have been just a personal secretary to Jeremiah. At Jeremiah 36:32, Baruch is referred to as “the secretary.” Archaeological evidence suggests that he held the position of a high royal official. In fact, the same title is used for “Elishama the secretary,” who was named among Judah’s princes. This suggests that Baruch too had access to “the dining room of the secretary” in “the house of the king” as one of Elishama’s colleagues. (Jer. 36:11, 12, 14) Baruch, then, must have been an educated official in the royal household. Seraiah, his brother, held the position of quartermaster to King Zedekiah and accompanied the king on an important mission to Babylon. (Read Jeremiah 51:59.) As quartermaster, Seraiah was likely in charge of supplies and lodging for the king when he was traveling, indeed a high-ranking position. 5 You can understand that a person accustomed to an elevated station might grow weary of recording denunciatory messages against Judah, one after another. In fact, supporting God’s prophet might have put at risk Baruch’s position and career. And think of the consequences if Jehovah tore down what he had built up, as we read at Jeremiah 45:4. The “great things” that Baruch had in mind—whether the gaining of additional honor in the royal court or material prosperity—might prove to be in vain. If Baruch was seeking a secure position in the doomed Jewish system of that time, God had reason to restrain him from that inclination. 6 On the other hand, Baruch’s “great things” might have included material prosperity. The nations around Judah relied heavily on possessions and wealth. Moab trusted in her ‘works and treasures.’ Ammon did likewise. And Jehovah had Jeremiah describe Babylon as “abundant in treasures.” (Jer. 48:1, 7; 49:1, 4; 51:1, 13) But the fact is, God condemned those nations. 7 Accordingly, if Baruch was seeking property and riches, you can appreciate why Jehovah warned him against that. When God ‘stretched his hand out against’ the Jews, their houses and fields would be turned over to their enemies. (Jer. 6:12; 20:5) Suppose you had been Baruch’s contemporary living in Jerusalem. Most of your fellow countrymen—including princes, priests, and the king himself—felt that they should fight against the invading Babylonians. Yet, you learned of Jeremiah’s message: “Serve the king of Babylon and keep on living.” (Jer. 27:12, 17) Would having a great many possessions in the city have made it easier for you to obey the divine direction? Would your feelings about those belongings have inclined you to heed Jeremiah’s warning or to follow the course of the majority? Actually, all the valuable things in Judah and Jerusalem, including those in the temple, were pillaged and taken to Babylon. So striving for material gain would have been of no use. (Jer. 27:21, 22) Is there a lesson in that?

How did Jehovah kindly correct Baruch’s inclination to seek “great things”? Why do you feel that accepting divine correction is wise? “I WILL GIVE YOU YOUR SOUL AS A SPOIL” 8 Now consider this aspect: What would Baruch receive for obeying God’s instruction? Why, his soul! That was guaranteed “as a spoil” for him. (Read Jeremiah 45:5.) Relatively few people were spared. Who? Those who obeyed divine direction to fall away to, that is, surrender to, the Chaldeans. (Jer. 21:9; 38:2) Some may wonder, ‘Was that all they were given for their obedience?’ 9 Well, imagine the state of Jerusalem during the Babylonian siege. Jerusalem was slowly seared in the heat of that siege. In contrast, Sodom was overthrown in a moment, so to speak. In a sense, Sodom’s destruction might be said to have been easier to bear. (Lam. 4:6) Baruch recorded the prophecy that the inhabitants of Jerusalem were to die by the sword, by famine, or by pestilence. Then he must have seen that fulfilled. The food supply in Jerusalem hit rock bottom. What a shock to be in a city where mothers, who are by nature “compassionate,” boiled and ate their own children! (Lam. 2:20; 4:10; Jer. 19:9) Yet, Baruch survived. Yes, amid such turmoil, life

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itself was a spoil, like a reward to victors after a battle. Clearly, Baruch must have accepted and followed the divine counsel not to seek “great things.” And he won Jehovah’s favor, as his survival testifies.—Jer. 43:5-7. WILL YOU SEEK “GREAT THINGS”? 10 Although Baruch was busy doing God’s will, for a time he struggled with a desire for “great things.” Jehovah warned him of the danger, and he was saved from spiritual disaster and from physical death. Could we, like Baruch, be tempted and perhaps overwhelmed by desires deep down in our heart, even while we are active in serving Jehovah? 11 For Baruch, making a name for himself might have been a real temptation. Can you imagine him even wondering: ‘Will I be able to keep my job as “the secretary”? Might I achieve an even higher office?’ Now, how about us? Ask yourself, ‘Do I have “ambitions,” maybe ones securely guarded in my heart, to make a success of a worldly career now or in the near future?’ Some younger Christians might ponder the question, ‘Could the prospect of gaining prestige and financial security through scholastic achievements lure me into seeking “great things” for myself?’ 12 A brother now serving at world headquarters was 15 when he was offered a scholarship to a university. To his teachers’ dismay, he did not accept that offer, preferring a career as a pioneer. Still, his love for learning never left him. He became a missionary on a remote island. There he had to learn a language spoken by a little over 10,000 people. There was no dictionary in that language, so he compiled a glossary on his own. He eventually mastered the language and was assigned to translate some of our Christian publications. Later, the glossary that he compiled was used as a basis for the first dictionary in that language. He once told a large audience at a district convention: “If I had accepted the university education, whatever academic works I accomplished would have been for my own glory. As it is, I have no secular qualification whatsoever. So I do not get the credit for what I have done. All the credit goes to Jehovah.” (Prov. 25:27) What do you think of the choice he made when he was 15? Over the years, he has enjoyed many privileges among God’s people. In your case, how do you want to use your talents? Rather than seeking your own glory, are you determined to use them to praise Jehovah? 13 There is a related danger: seeking “great things” for or through ones we love and may influence. You have likely seen worldly parents maneuver matters so that their child achieves more in life than they did or becomes someone about whom they can boast. Perhaps you have heard comments like these: “I don’t want him (or her) to have to work as hard as I’ve had to” or “I want my child to go to a university so that he’ll have an easier life.” Christian parents could have similar feelings. Granted, a person might say, ‘I’m not seeking great things for myself.’ But could he be doing so vicariously, that is, through someone else, a son or a daughter? As Baruch might have been tempted to seek prominence via his position or career, a parent might inwardly seek such through the achievements of his offspring. Yet, would not “the examiner of hearts” realize this, just as he did with Baruch? (Prov. 17:3) Should we not ask God to examine our innermost thoughts, as David did? (Read Psalm 26:2; Jeremiah 17:9, 10.) Jehovah might use various means, such as this discussion of Baruch, to alert us to the danger of seeking “great things.”

What was one possible way that Baruch was seeking “great things”? What lesson do you see in this? THE TRAP OF “VALUABLE THINGS” 14 Consider the possibility that Baruch’s “great things” were material riches. As noted earlier, had Baruch been deeply attached to his possessions and properties in Judah, he would probably have had a hard time obeying the divine command to surrender to the Chaldeans. You have likely seen that the rich man often relies on his “valuable things,” but the Bible confirms that the protection provided by such things is “in his imagination.” (Prov. 18:11) All of Jehovah’s servants

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can benefit from reminding themselves of the balanced view of material things expressed in his Word. (Read Proverbs 11:4.) Yet, some may reason, ‘Why not enjoy a bit of what the world has to offer?’ 15 Attachment to belongings could lead a Christian to have a longing for things that are part of a passing system of things. That did not prove to be so with Jeremiah or Baruch. Years later, Jesus gave a warning to people living “when the Son of man is to be revealed.” Jesus told them: “Remember the wife of Lot.” It would be just as valid to urge Christians: ‘Remember Jeremiah and Baruch.’ (Luke 17:30-33) If we were to cultivate a strong attachment to material things, it could be hard for us to apply Jesus’ words. But do not forget—Baruch took to heart God’s warning and stayed alive as a result. 16 Consider the situation of the brothers in Romania during the Communist regime. While raiding the homes of Witnesses, government agents sometimes seized personal belongings, especially things that they could sell. (Lam. 5:2) Many brothers and sisters under that regime were willing to lose their possessions. Some had to leave behind their belongings and property when they were relocated; still, they kept their integrity to Jehovah. If faced with such a test, will you allow your attachment to material things to get in the way of your maintaining loyalty to God?—2 Tim. 3:11. 17 It is noteworthy that Jeremiah and Baruch received support from some of their contemporaries. Zephaniah prophesied during the reign of Josiah, when Jeremiah was serving as a prophet. What would the latter have thought about the words we find at Zephaniah 1:18? (Read.) And can you not picture Jeremiah sharing that inspired insight with Baruch? Another contemporary was Ezekiel, who was taken captive to Babylon in 617 B.C.E. Some of his activities and messages related directly to the Jews who were back in their homeland, so Jeremiah likely learned what Ezekiel said or did and vice versa. That would include the words recorded at Ezekiel 7:19. (Read.) Just as Jeremiah and Baruch could benefit from those inspired words, so can we. People will call out to their gods to save them on Jehovah’s day. Still, neither their gods nor their wealth will save them.—Jer. 2:28. WILL YOU RECEIVE “YOUR SOUL AS A SPOIL”? 18 We need to remember that what Jehovah has promised as a spoil is our “soul.” Even if a few of his servants perish in the persecution that may come during “the great tribulation” when the political horns of the wild beast turn against religion, those faithful ones will not really have lost out. Their “soul” is guaranteed to live again to enjoy “the real life,” in the new world. (Rev. 7:14, 15; 1 Tim. 6:19) We can rest assured, however, that most of God’s servants who prove faithful at that time will come out of the great tribulation. You can be sure that when God brings calamity against the nations, no faithful one will be among “those slain by Jehovah.”—Jer. 25:32, 33. 19 Some may find it sobering to think that they might survive with only their “soul” as a spoil, but that actually should be no disappointment at all. Recall that while people of Jerusalem were dying from the famine, Jehovah preserved Jeremiah alive. How? King Zedekiah put Jeremiah in custody in the Courtyard of the Guard and had him provided with “a round loaf of bread . . . daily from the street of the bakers, until all the bread was exhausted from the city.” (Jer. 37:21) And Jeremiah survived! Jehovah can use whatever means he chooses to sustain his people. But sustain his people he will, for their prospect of everlasting life is guaranteed. Baruch survived the destruction of Jerusalem by not “seeking great things.” Comparably, we can look forward to surviving Armageddon to praise Jehovah with our “soul” as a spoil that can be enjoyed endlessly.

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Why is it the sensible course today, not to seek “great things,” but to look to receive our “soul” as a spoil?

*** w08 4/15 p. 15 pars. 15-16 Young People, Remember Your Grand Creator Now *** In this regard, consider the example of Jeremiah’s secretary, Baruch, who lived during Jerusalem’s difficult last days leading up to the city’s destruction in 607 B.C.E. 16 It may be that Baruch wanted to make a better life for himself materially. Jehovah noted this and kindly warned Baruch not to keep seeking “great things” for himself. Baruch proved to be humble and wise, for he listened to Jehovah and survived the destruction of Jerusalem. (Jer. 45:2- 5) On the other hand, Baruch’s contemporaries who did acquire “great things” materially, putting Jehovah in the background, soon lost all at the hands of the Chaldeans (Babylonians). Many also lost their lives. (2 Chron. 36:15-18) Baruch’s experience helps us to see that a good relationship with God is much more important than wealth and prominence in this world.

*** w08 10/15 pp. 8-9 Jehovah Watches Us for Our Good *** A True Father to Baruch 7 Baruch was a professional scribe who faithfully served alongside Jeremiah in what became a difficult assignment—proclaiming Jehovah’s judgments to Judah. (Jer. 1:18, 19) At some point, Baruch, who may have belonged to a prominent family, began to seek “great things” for himself. Perhaps he began to nurture personal ambitions or a desire for material prosperity. Whatever the case, Jehovah saw that this dangerous thinking was developing in Baruch’s heart. Speaking through Jeremiah, Jehovah promptly addressed the matter, saying to Baruch: “You have said: ‘Woe, now, to me, for Jehovah has added grief to my pain! I have grown weary because of my sighing, and no resting-place have I found.’” Then God said: “You keep seeking great things for yourself. Do not keep on seeking.”—Jer. 45:1-5. 8 Although he was firm with Baruch, Jehovah reacted, not with anger, but with genuine fatherly concern. Evidently, God saw that the man’s desires did not reflect a wicked or devious heart. Jehovah also knew that Jerusalem and Judah were in their last days, and he did not want Baruch to stumble at that critical time. Hence, to bring his servant back to reality, God reminded him that He was “bringing in a calamity upon all flesh,” adding that if Baruch acted wisely, he would live. (Jer. 45:5) In effect, God said: ‘Be realistic, Baruch. Keep in mind what will soon happen to sinful Judah and Jerusalem. Remain faithful and live! I will protect you.’ Jehovah evidently reached Baruch’s heart, for he responded positively and survived the destruction of Jerusalem, which occurred 17 years later. 9 As you reflect on the account about Baruch, consider the following questions and scriptures: What does God’s way of dealing with Baruch reveal about Jehovah and his feelings toward his servants? (Read Hebrews 12:9.) In view of the critical times in which we live, what can we learn from God’s counsel to Baruch and from Baruch’s response? (Read Luke 21:34-36.) In imitation of Jeremiah, how can Christian elders reflect Jehovah’s concern for His servants?—Read Galatians 6:1.

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*** w06 8/15 pp. 17-18 Baruch—Jeremiah’s Faithful Secretary *** Do Not Seek “Great Things” During the writing of the first roll, Baruch went through a period of distress. He exclaimed: “Woe, now, to me, for Jehovah has added grief to my pain! I have grown weary because of my sighing, and no resting-place have I found.” What was the reason for this crisis?—Jeremiah 45:1-3. No direct answer is given. But try to picture Baruch’s situation. Summarizing 23 years of warnings to the people of Israel and Judah must have made their apostasy and rejection of Jehovah very evident. Jehovah’s decision to destroy Jerusalem and Judah and exile the nation for 70 years to Babylon—information that Jehovah revealed that same year and perhaps included in the roll—must have shocked Baruch. (Jeremiah 25:1-11) Moreover, there was the risk that his firm support for Jeremiah at this crucial time could cost him his position and career. Whatever the case, Jehovah himself intervened to help Baruch keep in mind the forthcoming judgment. “What I have built up I am tearing down, and what I have planted I am uprooting, even all the land itself,” said Jehovah. Then he counseled Baruch: “But as for you, you keep seeking great things for yourself. Do not keep on seeking.”—Jeremiah 45:4, 5. Jehovah did not specify what these “great things” were, but Baruch must have known whether they were selfish ambitions, prominence, or material prosperity. Jehovah counseled him to be realistic and remember what lay ahead: “Here I am bringing in a calamity upon all flesh, . . . and I will give you your soul as a spoil in all the places to which you may go.” Baruch’s most precious possession, his life, would be preserved wherever he might go.—Jeremiah 45:5.

*** w06 8/15 p. 19 Baruch—Jeremiah’s Faithful Secretary *** When Baruch was reminded that during the last days of Judah, there was no time for personal “great things,” he evidently responded in a positive way, for he did receive his soul as a spoil. It is reasonable to apply this counsel to ourselves, as we too live in the last days of a system of things. Jehovah’s promise to us is the same—our life will be spared. Can we respond to such reminders as Baruch did?

*** g03 4/8 p. 21 What Is Materialism? *** Jehovah strongly counseled Baruch, who served as secretary to the prophet Jeremiah. Baruch was likely poor because of the circumstances in Jerusalem and his close association with the unpopular Jeremiah. Even so, Jehovah observed: “As for you, you keep seeking great things for yourself. Do not keep on seeking.” It may be that Baruch started to become materialistic, developing a preoccupation with the wealth or material security of others. Jehovah reminded Baruch that He would deliver him from the destruction coming upon Jerusalem but that He would not preserve his possessions.—Jeremiah 45:4, 5.

*** w02 10/1 pp. 14-15 Jehovah Blesses and Protects Those Who Are Obedient *** A Secretary Saved by Obedience 10 Do you sometimes feel weary because few among the people you meet in the Christian ministry show any interest in the good news? Do you occasionally feel a tinge of envy toward the well-to-do and their indulgent life-styles? If so, reflect on Baruch, Jeremiah’s secretary, and on Jehovah’s loving counsel to him.

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11 Baruch was in the process of writing down a prophetic message when he himself became the focus of Jehovah’s attention. Why? Because Baruch began to rue his lot in life and to desire something better than his special privilege of service to God. Observing this shift in Baruch’s attitude, Jehovah gave him clear but kind counsel, saying: “You keep seeking great things for yourself. Do not keep on seeking. For here I am bringing in a calamity upon all flesh, . . . and I will give you your soul as a spoil in all the places to which you may go.”—Jeremiah 36:4; 45:5. 12 Can you sense in Jehovah’s words to Baruch His deep concern for this fine man, who had served him so faithfully and courageously alongside Jeremiah? Likewise today, Jehovah is deeply concerned about those who are tempted to pursue what they think are greener pastures in this system of things. Happily, like Baruch, many of such ones have responded to loving readjustment by responsible spiritual brothers. (Luke 15:4-7) Yes, may all of us discern that there is no future for those who seek “great things” for themselves in this system. Not only do such ones fail to find true happiness but, worse still, they will soon pass away with this world and all its selfish desires.— Matthew 6:19, 20; 1 John 2:15-17. 13 The account about Baruch also teaches us a fine lesson in humility. Note that Jehovah did not counsel Baruch directly but spoke through Jeremiah, whose imperfections and idiosyncrasies Baruch probably knew quite well. (Jeremiah 45:1, 2) Yet, Baruch was not overcome by pride; he humbly discerned the real source of the counsel—Jehovah. (2 Chronicles 26:3, 4, 16; Proverbs 18:12; 19:20) So if we ‘take some false step before we are aware of it’ and receive needed counsel from God’s Word, let us imitate Baruch’s maturity, spiritual discernment, and humility.—Galatians 6:1. 14 Such a humble attitude on our part also helps those giving the counsel. Says Hebrews 13:17: “Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you.” How often elders pour their heart out to Jehovah, praying for the courage, wisdom, and tact necessary to fulfill this difficult aspect of their shepherding work! Let us “recognize men of that sort.”—1 Corinthians 16:18. 15 That Baruch readjusted his thinking is evident, for Jeremiah next gave him a most challenging assignment—to go to the temple and read aloud the very judgment message he himself wrote down at Jeremiah’s mouth. Did Baruch obey? Yes, he did “all that Jeremiah the prophet had commanded him.” In fact, he even read the same message out to the princes of Jerusalem, which no doubt took considerable courage. (Jeremiah 36:1-6, 8, 14, 15) When the city fell to the Babylonians some 18 years later, imagine how grateful Baruch must have been for being spared because he had heeded Jehovah’s warning and stopped seeking “great things” for himself!— Jeremiah 39:1, 2, 11, 12; 43:6.

*** w00 2/15 p. 6 Stay out of the Danger Zone! *** Baruch had such a problem. Being the secretary to the ancient prophet Jeremiah, Baruch courageously warned the Israelites of Jerusalem’s impending doom. Yet, he once became weary of his commission. At that, Jehovah corrected him: “As for you, you keep seeking great things for yourself. Do not keep on seeking.” Be it wealth, prominence, or material security, Baruch was not to ‘seek great things for himself.’ He was to be interested in one thing, doing God’s will to help people to stand on His side. As a result, he would receive ‘his soul as a spoil.’ (Jeremiah 45:1-5) Comparably, instead of ‘seeking great things for ourselves,’ we should seek Jehovah, which can lead to the saving of our own lives.

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*** w97 8/15 p. 21 par. 15 “Soundness of Mind” as the End Draws Close *** 15 Jehovah told Baruch: “Look! What I have built up I am tearing down, and what I have planted I am uprooting, even all the land itself. But as for you, you keep seeking great things for yourself. Do not keep on seeking.” Baruch had lost his balance. He had begun ‘seeking great things for himself,’ perhaps wealth, prominence, or material security. Since Jehovah was “uprooting, even all the land itself,” what sense did it make to seek such things? Jehovah therefore gave Baruch this sobering reminder: “For here I am bringing in a calamity upon all flesh . . . , and I will give you your soul as a spoil in all the places to which you may go.” Material possessions would not survive the destruction of Jerusalem! Jehovah guaranteed only the salvation of his “soul as a spoil.”— Jeremiah 45:4, 5. (Jeremiah 46:2) For Egypt, concerning the army of Pharʹaoh Neʹcho the king of Egypt, who was along the Eu·phraʹtes River and was defeated at Carʹche·mish by King Neb·u·chad·nezʹzar of Babylon in the fourth year of Je·hoiʹa·kim son of Jo·siʹah, the king of Judah:

*** it-1 p. 418 Carchemish *** In 625 B.C.E. a decisive battle was fought at Carchemish between the Egyptian and Babylonian armies. Nebuchadnezzar led the Babylonians to a smashing victory over Pharaoh Necho’s forces and swept over Syria and Canaan. This battle marked the end of Egyptian imperial strength in these regions. The Bible account at Jeremiah 46:2 is paralleled by that of the Babylonian Chronicles (B.M. 21946), both describing the defeat of the Egyptian army.

*** it-1 p. 1269 Jehoiakim *** It could not be Jehoiakim’s third year of his 11-year reign over Judah, for at that time Jehoiakim was a vassal, not to Babylon, but to Egypt’s Pharaoh Necho. It was not until Jehoiakim’s fourth year of rule over Judah that Nebuchadnezzar demolished Egyptian domination over Syria- Palestine by his victory at Carchemish (625 B.C.E. [apparently after Nisan]). (Jer 46:2) (Jeremiah 46:11) Go up to Gilʹe·ad to get balsam, O virgin daughter of Egypt. In vain you have multiplied your remedies, For there is no cure for you.

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Commiphora opobalsamum (or, Commiphora gileadensis). Its greenish-yellow oily resin is gathered by making incisions in the stem and branches, and the little balls of sap that form are later collected. While this particular tree is found chiefly in S Arabia, the Jewish historian Josephus indicates that it was cultivated around Jericho in Solomon’s time, and the Greek geographer Strabo records that in Roman times it was also grown beside the Sea of Galilee. It has been suggested that tsoriʹ may refer to the mastic tree (Pistacia lentiscus), which produces a pale-yellow fragrant gum called mastic, as well as an oil used for medicinal purposes obtained from the bark, leaves, and berries. The tree is common in Palestine, and its name in Arabic is very similar to the Hebrew tsoriʹ.

*** it-1 p. 420 Carmel *** The majestic appearance of Carmel, particularly the headland that sweeps dramatically upward from the coast, even as Mount Tabor rises impressively in the Valley of Jezreel, was also used to represent the imposing figure of Nebuchadnezzar advancing to the conquest of Egypt.—Jer 46:18. (Jeremiah 46:19) Prepare your baggage for exile, O daughter inhabiting Egypt. For Noph will become an object of horror; It will be set afire and left without an inhabitant.

*** it-2 p. 370 Memphis *** Today these tombs and similar stone structures are all that remain to indicate Memphis’ past religious glory. As foretold, the city has become “a mere object of astonishment.”—Jer 46:19.

*** w03 7/1 p. 32 What Happened to Them? *** As for Memphis, little remains except for its cemeteries. Bible scholar Louis Golding says: “For century upon century the Arab conquerors of Egypt used the titanic ruins of Memphis as a quarry for the building of their capital [Cairo] on the opposite side of the river. So well have the Nile and the Arab builders between them done their work that for miles upon miles within the circuit of the ancient city not a stone protrudes above the black soil.” Truly, as foretold in the Bible, Memphis became “a mere object of astonishment . . . without an inhabitant.”—Jeremiah 46:19. (Jeremiah 46:20) Egypt is like a good-looking heifer, But stinging flies will come against her from the north.

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*** it-1 p. 1085 Heifer *** The prophet Jeremiah spoke figuratively of the nation of Egypt, when settled prosperously and well fed in her land, as “a very pretty heifer” but foretold that her defeat was to come. (Jer 46:20, 21)

*** it-2 p. 441 Mosquito *** MOSQUITO

[Heb., qeʹrets]. Any of a great variety of two-winged insects having a round head and long, slender, five-jointed legs. Female mosquitoes are equipped with a strong proboscis that enables them to pierce the skin of man and animals, in order to suck their blood. The Hebrew word rendered “mosquito” (NW) appears as a noun only at Jeremiah 46:20, where it is used to represent the Babylonians under Nebuchadnezzar, the enemy to the north that would come against Egypt, the “pretty heifer.” (Jeremiah 46:22) ‘Her sound is like that of a slithering serpent, For they come after her in force, with axes, Like men cutting down trees.

*** it-2 p. 898 Serpent, Snake *** The symbolic figure of the serpent, or snake, is also used in God’s pronouncements of judgment upon certain nations, such as Philistia (Isa 14:29) and unfaithful Judah (Jer 8:17), as well as Egypt, whose voice is likened to that of a serpent, doubtless referring either to a hissing retreat in defeat or to the lowness of her national voice because of the disaster she suffers. (Jer 46:22) This latter reference was probably also an expression designed to expose as futile the practice of the Egyptian pharaohs of wearing the uraeus, a representation of the sacred snake on the front of their headdress, as a sign of protection by the serpent-goddess Uatchit.

*** it-2 p. 1162 Voice *** Through the prophet Jeremiah, God also prophesied that Egypt would be vanquished by the Babylonians, who would come in force as woodcutters, to chop her down. She would lie on the ground, deeply humbled, weeping softly and moaning, her “voice” being low like that of a hissing serpent in retreat.—Jer 46:22.

*** w07 3/15 p. 11 par. 5 Highlights From the Book of Jeremiah *** 46:22—Why is the voice of Egypt likened to that of a serpent? This may refer either to a hissing retreat or to the lowness of her national voice because of experiencing disaster. The analogy also shows how futile it was for Egyptian Pharaohs to wear a representation of the sacred snake on their headdress for supposed protection by the serpent-goddess Uatchit. (Jeremiah 46:25) “Jehovah of armies, the God of Israel, says: ‘Now I am turning my attention to Aʹmon from No, to Pharʹaoh, to Egypt, to her gods, and to her kings—yes, to Pharʹaoh and all those trusting in him.’

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*** it-1 p. 97 Amon *** Thebes recovered somewhat from the blow meted out to her by Assyria, regaining a measure of prosperity, but even this was to be short-lived. Jeremiah indicated that Jehovah’s judgment was against Egypt and her gods, including Thebes and her god Amon. Into the hand of Nebuchadnezzar, Egypt would be given, bringing shame to her and to her gods, especially to Amon from No (Thebes).—Jer 46:25, 26; see NO, NO-AMON.

*** it-1 p. 689 Egypt, Egyptian *** The god Ra, for example, was known under 75 different names and forms. Only a few, relatively speaking, of the hundreds of deities seem to have received worship on a truly national basis. Most popular among these was the trinity or triad of Osiris, Isis (his wife), and Horus (his son). Then there were the “cosmic” gods headed by Ra, the sun-god, and including gods of the moon, sky, air, earth, the river Nile, and so forth. At Thebes (Biblical No) the god Amon was most prominent and in time was accorded the title “king of the gods” under the name Amon-Ra. (Jer 46:25)

*** it-1 p. 692 Egypt, Egyptian *** Government and law were centered on the king or Pharaoh, regarded as a god in human form. He ruled the land through subordinates, or ministers, and through feudal chiefs, whose power in times of royal weakness rivaled that of the king. Perhaps these latter chieftains were indeed viewed by those under their domain as virtual kings, thus accounting for the Biblical mention of “the kings [plural] of Egypt” when referring to specific times. (2Ki 7:6; Jer 46:25)

*** it-2 p. 506 No, No-Amon *** NO, NO-AMON

(No-aʹmon) [from Egyptian, meaning “City of Amon [an Egyptian god]”]. A prominent city and onetime capital of Egypt, located on both banks of the upper Nile about 530 km (330 mi) S of Cairo. The Greeks knew it as Thebes, the name commonly used today. Some scholars in the past have held that the Hebrew “No” is an incorrect rendering of the Egyptian name. (Jer 46:25) However, Professor T. O. Lambdin points out that “recent investigations in Egypto-Coptic phonology indicate that the Hebrew spelling may well be correct and may reflect an earlier Egyptian pronunciation . . . The problem is further complicated by uncertainty on the part of Egyptologists regarding the precise consonantal reading of the Egyptian word itself.”—The Interpreter’s Dictionary of the Bible, edited by G. A. Buttrick, 1962, Vol. 4, pp. 615, 616.

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*** w03 7/1 p. 32 What Happened to Them? *** Judgment was pronounced against Egypt’s Pharaoh and its gods, especially the chief god, “Amon from No.” (Jeremiah 46:25, 26) The crowd of worshipers who flocked there would be “cut off.” (Ezekiel 30:14, 15) And so it turned out. All that is left of Amon’s worship are temple ruins. The modern town of Luxor is situated on part of the site of ancient Thebes, and other small villages exist among its ruins. (Jeremiah 46:28) So do not be afraid, my servant Jacob,’ declares Jehovah, ‘for I am with you. I will make an extermination among all the nations where I dispersed you, But you I will not exterminate. I will discipline you to the proper degree, But I will by no means leave you unpunished.’”

*** kl chap. 15 p. 148 par. 20 Building a Family That Honors God *** 20 Jehovah God, our heavenly Father, sets the example in providing discipline. His correction is never extreme. “I shall have to chastise you to the proper degree,” God told his people. (Jeremiah 46:28) Parents should imitate Jehovah in this regard. Discipline that exceeds reasonable limits or that goes beyond the intended purpose of correcting and teaching surely is exasperating. (Jeremiah 47:1) This is the word of Jehovah to Jeremiah the prophet concerning the Phi·lisʹtines, before Pharʹaoh struck down Gazʹa.

*** it-1 p. 901 Gaza *** In the time of Jeremiah, Egypt’s army struck down Gaza. (Jer 47:1) Before this event, Jehovah’s utterance against the Philistines indicated that calamity from the N awaited them: “Baldness must come to Gaza.” (Jer 47:2-5; see also Jer 25:17, 20.) As suggested by other passages in Jeremiah (1:14; 46:20), the “waters” from “the north” mentioned at Jeremiah 47:2 evidently denote the Babylonian armies. King Nebuchadnezzar of Babylon did, in fact, gain control over this area (2Ki 24:1, 7), and the king of Gaza is mentioned in Babylonian inscriptions. (Ancient Near Eastern Texts, p. 308) Consequently, the words “before Pharaoh proceeded to strike down Gaza” (Jer 47:1) appear simply to identify the time when the utterance of Jehovah regarding the Philistines came to Jeremiah. They would not necessarily be directly related to the coming expression of judgment “from the north” thereafter discussed. (Jeremiah 47:2) This is what Jehovah says: “Look! Waters are coming from the north. They will become a flooding torrent. And they will flood the land and everything in it, The city and those inhabiting it. The men will cry out, And everyone dwelling in the land will wail.

*** it-1 p. 901 Gaza *** As suggested by other passages in Jeremiah (1:14; 46:20), the “waters” from “the north” mentioned at Jeremiah 47:2 evidently denote the Babylonian armies. King Nebuchadnezzar of Babylon did, in fact, gain control over this area (2Ki 24:1, 7), and the king of Gaza is mentioned in Babylonian inscriptions. (Ancient Near Eastern Texts, p. 308) (Jeremiah 47:4) Because the day that is coming will destroy all the Phi·lisʹtines; It will cut off from Tyre and Siʹdon every remaining ally. For Jehovah will destroy the Phi·lisʹtines, Who are the remaining ones from the island of Caphʹtor.

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*** it-1 p. 412 Caphtor *** Elsewhere, the name Caphtor (also, Crete, NW) is applied to the “island” or “coastland” (RS, AT, others) from which the Philistines migrated to Canaan.—Jer 47:4; Am 9:7. The identification of Caphtor has been a subject of much discussion. Among the places suggested are the Delta region of Egypt, the southeastern coast of Asia Minor (including Cilicia), Cappadocia, and Crete. The majority of scholars today favor an identification with the island of Crete, lying off the SE coast of Greece. Some would also include neighboring islands and coastlands under the name Caphtor. Caphtor is understood to be represented by the name Kaptara, found in the Assyro-Babylonian texts, and by Kfty(w) in Egyptian inscriptions. There is evidence indicating that the Egyptians (also descendants of Mizraim) carried on trade with the Cretans from early times, perhaps from a period contemporaneous with Abraham.

*** it-1 p. 422 Casluhim *** CASLUHIM

(Cas·luʹhim). A son or people descended from Mizraim, the son of Ham. The Biblical record shows that it was the Casluhim “from among whom the Philistines went forth.” (Ge 10:6, 13, 14; 1Ch 1:8, 11, 12) Since other texts speak of the Philistines as coming from Caphtor or Crete (Jer 47:4; Am 9:7), some scholars suggest that the above phrase should be transposed to come after the last-named descendant of Mizraim, Caphtorim. However, there is no need to assume a contradiction in these texts. The record at Genesis (paralleled by that in Chronicles) is genealogical. The other references to the Philistines as proceeding from Caphtor are likely geographic, indicating a migration from the territory of the Caphtorim.

*** it-1 pp. 547-548 Crete, Cretans *** Crete is generally accepted to be the “Caphtor” referred to in the Hebrew Scriptures, and hence the place from which the Philistines migrated to Canaan. (Jer 47:4; Am 9:7) Some scholars also connect the “Cherethites” with the Cretans; the Greek Septuagint reads “Cretans” instead of “Cherethites” at both Ezekiel 25:15-17 and Zephaniah 2:5-7. (See CHERETHITES.) If the identification of Caphtor with Crete is accepted, as seems reasonable, then the early inhabitants of the island were descendants of Mizraim, whose name is Biblically equivalent to Egypt.—Ge 10:13, 14.

*** it-2 p. 632 Philistia *** History. The island of Crete (usually held to be identical with Caphtor), though not necessarily the original home of the Philistines, was the place from which they migrated to the coast of Canaan. (Jer 47:4; Am 9:7; see CAPHTOR; CRETE.) (Jeremiah 47:5) Baldness will come to Gazʹa. Ashʹke·lon has been silenced. O remnant of their valley plain, How long will you keep making cuts on yourself?

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*** it-1 p. 192 Ashkelon *** Jeremiah (after 647 B.C.E.) uttered two prophecies involving Ashkelon. While Jeremiah 47:2-7 could have seen some fulfillment when Nebuchadnezzar sacked the city early in his reign (c. 624 B.C.E.), the prophecy at Jeremiah 25:17-20, 28, 29 clearly indicates a fulfillment subsequent to the fall of Jerusalem in 607 B.C.E.

*** it-1 p. 563 Cuttings *** CUTTINGS

The making of cuttings upon the flesh or scratching the arms, hands, and face in times of mourning was evidently a common practice among the ancients. (Jer 47:5; 48:37) This may have been done with a view to pacifying or propitiating the deities believed to preside over the dead. With reference to this practice among the Scythians upon the death of their king, the Greek historian Herodotus (IV, 71) wrote: “They cut off a part of their ears, shave their heads, make cuts round their arms, tear their foreheads and noses, and pierce their left hands with arrows.” (Jeremiah 48:2) They no longer praise Moʹab. In Heshʹbon they have plotted her downfall: ‘Come, let us put an end to her as a nation.’ You too, O Madʹmen, should keep silent, For the sword is following you.

*** it-1 p. 626 Dimon *** They suggest, therefore, that Dimon may be a scribal alteration of Madmen, mentioned in Jeremiah’s condemnation of Moab (Jer 48:2), and usually identified with Dimna, about 4 km (2.5 mi) WNW of Rabbath-Moab, on a height dominating the waters of the ʽAin el-Megheisil to the SE.

*** it-2 p. 290 Madmen *** MADMEN

(Madʹmen) [possibly from a root meaning “manure”]. Seemingly a place in Moab foretold to suffer calamity by sword. At Jeremiah 48:2, “You, too, O Madmen, should keep silent,” translates the Hebrew phrase gam-madh·menʹ tid·domʹmi. Many scholars believe that the initial m in madh·menʹ (“Madmen”) was inadvertently repeated from the previous word (gam). Without the initial m, the consonants of Madmen correspond to those of Dimon, and therefore, Madmen is often considered to be the same as Dimon (possibly, Dimna, about 10 km [6 mi] N of Karak). However, perhaps Madmen does not designate an actual location, since the renderings of the Greek Septuagint, Syriac Peshitta, and Latin Vulgate suggest that the ancient Hebrew text read, ‘Yes, you [Moab] shall be utterly brought to silence.’ (Jeremiah 48:6) Flee, escape for your lives! You must become like a juniper tree in the wilderness.

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described as of rather gloomy appearance, growing in rocky parts of the desert and on crags. It is fittingly used in the book of Jeremiah when comparing the man whose heart turns away from Jehovah with “a solitary tree [ʽar·ʽarʹ] in the desert plain,” and also in warning the Moabites to take flight and become “like a juniper tree [ka·ʽaroh·ʽerʹ] in the wilderness.”—Jer 17:5, 6; 48:1, 6 (see, however, ftn). (Jeremiah 48:11) The Moʹab·ites have been undisturbed since their youth, Like wine that has settled on the dregs. They have not been poured from one vessel into another, And they have never gone into exile. That is why their taste has remained the same, And their aroma has not changed.

*** it-1 pp. 651-652 Dregs *** DREGS

Suspended particles that precipitate and settle to the bottom when wine is allowed to stand undisturbed. In the Scriptures the term occurs five times, always in the plural (Heb., shema·rimʹ). It is generally rendered “lees” by Bible translators. Keeping a good wine “on the dregs” for a long time to age fully gives it clarity, strength, and mellowness. (Isa 25:6) On the other hand, when a wine that is bad to start with because of a poor quality of grape is left to congeal on the dregs, it does not improve in taste or smell, facts to which the prophets refer in illustrations. (Jer 48:11; Zep 1:12) (Jeremiah 48:13) And the Moʹab·ites will be ashamed of Cheʹmosh, just as the house of Israel is ashamed of Bethʹel, which was their confidence.

*** it-1 p. 430 Chemosh *** The prophet Jeremiah, in foretelling calamity for Moab, indicated that her principal god Chemosh as well as his priests and princes would go into exile. The Moabites would become ashamed of their god because of his impotence, just as the Israelites of the ten-tribe kingdom had become ashamed of Bethel, likely because of its association with calf worship.—Jer 48:7, 13, 46. (Jeremiah 48:18) Come down from your glory, And sit down in thirst, O daughter inhabiting Diʹbon, For the destroyer of Moʹab has come against you, And he will bring your fortified places to ruin.

*** it-1 pp. 625-626 Dibon *** Less than 200 years later Dibon was once more known as a Moabite city, and against it Isaiah (15:2) uttered a pronouncement of doom. The inhabitants of the region are therefore spoken of prophetically as going “up to The House and to Dibon, to the high places,” mourning the desolation of Moab. Certain scholars have theorized that Isaiah alluded to the threatening Assyrian menace as causing the “weeping” at “the high places” near Dibon; however, there is no record of an Assyrian devastation of that region. When Jehovah’s servant Jeremiah prophesied about a hundred years later that Dibon would “get down from glory, and sit down in thirst” (Jer 48:18), Isaiah’s earlier prophecy had apparently not yet been fulfilled. Therefore the later prophet was evidently presenting anew a similar message and thereby making the prediction of doom on Moab doubly certain. Sometime after the fall of Jerusalem in 607 B.C.E., when Nebuchadnezzar thoroughly devastated Moab, he may have left Dibon’s citizens, not only ‘thirsting’ for the luxuries of its

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previous glory but also forsaken as humbled captives, literally thirsting for water and other common necessities.—Jer 25:9, 17-21. (Jeremiah 48:24) against Keʹri·oth and Bozʹrah; and against all the cities of the land of Moʹab, those far and near.

*** it-1 p. 361 Bozrah *** 2. In prophesying against Moab, Jeremiah 48:24 refers to Bozrah as among cities “of the land of Moab.” It is included among other cities of the tableland or “land of level country” (Jer 48:21), and the use of this same Hebrew expression in connection with Bezer (De 4:43) has caused some scholars to view them as likely the same place.—See BEZER No. 2. (Jeremiah 48:25) ‘The strength of Moʹab has been cut down; His arm has been broken,’ declares Jehovah.

*** it-1 p. 168 Arm *** Breaking the arm represents shattering one’s might. (Job 38:15; Ps 10:15; Jer 48:25) (Jeremiah 48:28) Leave the cities and live on the crag, inhabitants of Moʹab, And become like a dove that nests along the sides of the gorge.’”

*** it-2 p. 494 Nest *** The rock dove also builds its nest high in rocky places. The towering rocks in the vicinity of the Dead Sea provide numerous clefts and caves for its nests. Jeremiah may have had these secluded nests in mind in pronouncing judgment on Moab, who dwelt in this area: “Leave the cities and reside on the crag, you inhabitants of Moab, and become like the dove that makes its nest in the regions of the mouth of the hollow.”—Jer 48:28; compare Balaam’s utterance at Nu 24:21. (Jeremiah 48:34) “‘There is an outcry from Heshʹbon clear to E·le·aʹleh. They raise their voice clear to Jaʹhaz, From Zoʹar to Hor·o·naʹim to Egʹlath-she·liʹshi·yah. Even the waters of Nimʹrim will become desolate.

*** it-1 pp. 685-686 Eglath-shelishiyah *** EGLATH-SHELISHIYAH

(Egʹlath-she·liʹshi·yah) [probably, Third Eglath]. A term used by Isaiah (15:5) and Jeremiah (48:34) in their pronouncements of doom against Moab, apparently referring to a site in that nation. Some hold that there were three towns in one vicinity with the same name, and that the third (“the third Eglath,” AT) is here the target of the prophets’ utterances. A precise identification of such sites has never been made. Many scholars, however, are of the opinion that the Hebrew (ʽegh·lathʹ sheli·shi·yahʹ) should not be transliterated as a proper noun. They view it as a symbolic expression and would translate it as “a heifer of three years old.” (Dy, JP; see KJ, Ro.) In this case, the prophets might be likening vanquished Moab to a sturdy, young, though full-grown, cow, but from which are heard only pitiful ‘cries’ of anguish.

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*** it-2 pp. 502-503 Nimrim *** NIMRIM

(Nimʹrim) [possibly, Leopards]. In prophecies directed against Moab, both Isaiah and Jeremiah refer to the “waters of Nimrim.” (Isa 15:5-9; Jer 48:34, 35) On the basis of the fertility of the surrounding region, some identify the waters of Nimrim with the Wadi Nimrin, whose waters flow into the Jordan N of the Dead Sea. (See BETH-NIMRAH.) The order in which places are named in the prophecies, however, seems to indicate a location in the S of Moab. Thus many prefer identification with the Wadi en-Numeirah, which flows down into the SE end of the Dead Sea about 17 km (11 mi) WSW of Karak. The prophecies foretell that these waters will become “mere desolations,” either in a figurative sense because of the desolating of the land or perhaps because of a damming up of their streams by enemy forces.

*** it-2 p. 1239 Zoar *** It was foretold that when catastrophe befell Moab, its runaways would flee to Zoar and that the cry over the nation’s devastation would be heard “from Zoar clear to Horonaim, to Eglath- shelishiyah,” perhaps indicating that Zoar was then a Moabite city. (Isa 15:5; Jer 48:34) (Jeremiah 48:37) For every head is bald, And every beard is clipped. There are cuts on every hand, And there is sackcloth on their hips!’”

*** it-1 p. 563 Cuttings *** CUTTINGS

*** it-1 p. 1021 Hair *** Distress and affliction were also symbolized by pulling out the hair, or cutting it off. (Ezr 9:3; Jer 7:29; 48:37; Mic 1:16) (Jeremiah 48:42) “‘And Moʹab will be annihilated from being a people, For it is against Jehovah that he has exalted himself.

*** it-2 p. 422 Moab *** The accurate fulfillment of the prophecies concerning Moab cannot be denied. Centuries ago the Moabites ceased to exist as a people. (Jer 48:42) Today what are considered to have been such Moabite cities as Nebo, Heshbon, Aroer, Beth-gamul, and Baal-meon are represented by ruins. Many other places are now unknown.

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The sole explanation for the disappearance of the Moabites as a people is provided by the Bible. Noted the 1959 edition of the Encyclopædia Britannica (Vol. 15, p. 629): “Israel remained a great power while Moab disappeared. It is true that Moab was continuously hard pressed by desert hordes; the exposed condition of the land is emphasized by the chains of ruined forts and castles which even the Romans were compelled to construct. But the explanation is to be found within Israel itself, and especially in the work of the prophets.” In view of the disappearance of the Moabites as a people, the inclusion of Moab at Daniel 11:41 among nations in “the time of the end” (Da 11:40) is logically to be regarded in a figurative sense. The Moabites evidently refer to some of those that “the king of the north” does not succeed in bringing under his control. (Jeremiah 48:47) But I will gather the captives of Moʹab in the final part of the days,’ declares Jehovah. ‘Down to this point is the judgment on Moʹab.’”

*** it-2 p. 422 Moab *** Later, in fulfillment of Jeremiah 48:47, Cyrus, the conqueror of Babylon, likely permitted Moabite exiles to return to their homeland.

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Chapters 49-50

(Jeremiah 49:1) For the Amʹmon·ites, this is what Jehovah says: “Does Israel have no sons? Does he have no heir? Why has Malʹcam taken possession of Gad? And why are his people living in Israel’s cities?”

*** it-1 p. 94 Ammonites *** It appears likely that, following the deporting of the people of the northern kingdom of Israel by Tiglath-pileser III and one of his successors (2Ki 15:29; 17:6), the Ammonites began occupying the territory of the tribe of Gad, for which they had unsuccessfully fought against Jephthah. (Compare Ps 83:4-8.) Thus, in Jehovah’s prophetic message through Jeremiah, the Ammonites are rebuked for seizing the Gadites’ inheritance and are warned of a coming desolation upon Ammon and its god Malcam (Milcom). (Jer 49:1-5) (Jeremiah 49:3) ‘Wail, O Heshʹbon, for Aʹi has been destroyed! Cry out, O dependent towns of Rabʹbah. Put on sackcloth. Wail and rove about among the stone pens, For Malʹcam will go into exile, Together with his priests and his princes.

*** it-1 p. 1102 Heshbon *** At a later period Heshbon evidently came under Moabite control, as is indicated by the fact that both Isaiah and Jeremiah mention it in their pronouncements of doom against Moab. (Isa 15:4; 16:7-9; Jer 48:2, 34, 45) Jeremiah also refers to this city in a pronouncement against Ammon. (Jer 49:1, 3) Some commentators understand this to indicate that Heshbon had by then come into Ammonite hands. Others suggest that this may mean either that Heshbon of Moab would share the same fate as Ai or that a different Heshbon in the territory of Ammon is intended. (Jeremiah 49:6) “‘But afterward I will gather the captives of the Amʹmon·ites,’ declares Jehovah.”

*** it-1 p. 95 Ammonites *** It is likely that Ammonite exiles, along with those of other nations, were allowed to return to their homeland by Cyrus, the conqueror of Babylon, in fulfillment of Jeremiah 49:6. (Jeremiah 49:7) For Eʹdom, this is what Jehovah of armies says: “Is there no longer any wisdom in Teʹman? Has good advice perished from those with understanding? Has their wisdom rotted?

*** it-1 p. 680 Edom *** Teman is presented as a center of Edomite wisdom at Jeremiah 49:7, the regular Edomite contact and communication with travelers from the Orient perhaps contributing to their reputation for wisdom. (Jeremiah 49:16) The shuddering you caused has deceived you, The presumptuousness of your heart, O you who reside in the retreats of the crag, Occupying the highest hill. Although you build your nest high up like an eagle, I will bring you down from there,” declares Jehovah.

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*** it-1 p. 663 Eagle *** Lofty Nest and Farsightedness. The nest-building habits of the eagle are emphasized in God’s questioning of Job at Job 39:27-30. The nest or aerie may be in a high tree or on the crag of a cliff or rocky canyon. Over the years the nest may grow to be as much as 2 m (6.5 ft) high, that of some eagles coming to weigh as much as a ton! The apparent security and inaccessibility of the eagle’s nest were also used figuratively by the prophets in their messages against the lofty kingdom of Edom in the rugged mountains of the Arabah region.—Jer 49:16; Ob 3, 4.

*** it-1 p. 679 Edom *** The steep escarpment, or wall of the plateau, that faced the Arabah gave the main stronghold of Edom excellent protection from that direction. The deep canyon of the torrent valley of Zered impeded invasion from Moab. (Note, however, Am 2:1.) A chain of fortresses faced the desert to the more vulnerable E, providing defense against Midianite and other nomadic tribes. Additionally, the clefts that cut into the mountains and plateaus are generally walled in by unscalable red sandstone cliffs forming forbidding gorges. With good reason Jehovah’s prophecy through Jeremiah speaks of the Edomites as confidently “residing in the retreats of the crag, holding the height of the hill,” and like an eagle in its nest.—Jer 49:7, 16. (Jeremiah 49:17) “And Eʹdom must become an object of horror. Everyone passing along by her will stare in horror and whistle on account of all her plagues.

*** it-2 p. 34 Jeremiah, Book of *** Edom cut off as a nation (Jer 49:17, 18) (With the death of the Herods, Edom became extinct as a nation.)

*** jr chap. 13 p. 163 par. 18 “Jehovah Has Done What He Had in Mind” *** 18 Another prophecy was also fulfilled in the first century C.E. God foretold through Jeremiah that Edom was among the nations that would suffer from the Babylonian invasion. (Jer. 25:15-17, 21; 27:1-7) But the divine word went beyond that. Edom would become like Sodom and Gomorrah. You know what that meant—uninhabited for all time, ceasing to exist. (Jer. 49:7-10, 17, 18) That is exactly what happened. Where do you think the names Edom and Edomites can be found today? On any modern maps? No. They are mainly found in books of ancient and Bible history or on maps reflecting that time. Flavius Josephus recounts that the Edomites were forced to accept Judaism in the second century B.C.E. Thereafter, with the destruction of Jerusalem in 70 C.E., they ceased to exist as a distinct people.

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Roman expansion swept away the last vestige of Edomitic independence . . . After the destruction of Jerusalem by the Romans in 70 A.D. . . . the name Idumæa [Edom] disappeared from history.” (The New Funk & Wagnalls Encyclopedia, 1952, Vol. 11, p. 4114) Notice that the fulfillment extends down to our day. In no way can it be argued that this prophecy was written after the events had taken place. (Jeremiah 49:18) Just as in the overthrow of Sodʹom and Go·morʹrah and of their neighboring towns,” Jehovah says, “no one will dwell there, and no man will settle there.

*** rs p. 61 pars. 2-3 Bible *** ▪ Prophecy: Jer. 49:17, 18: “‘Edom must become an object of astonishment. Everyone passing along by her will stare in astonishment and whistle on account of all her plagues. Just as in the overthrow of Sodom and Gomorrah and her neighbor towns,’ Jehovah has said, ‘no man will dwell there.’” (Jeremiah’s recording of prophecies was completed by 580 B.C.E.) □ Fulfillment: “They [the Edomites] were driven from Palestine in the 2nd century B.C. by Judas Maccabæus, and in 109 B.C. John Hyrcanus, Maccabæan leader, extended the kingdom of Judah to include the w. part of Edomitic lands. In the 1st century B.C. Roman expansion swept away the last vestige of Edomitic independence . . . After the destruction of Jerusalem by the Romans in 70 A.D. . . . the name Idumæa [Edom] disappeared from history.” (The New Funk & Wagnalls Encyclopedia, 1952, Vol. 11, p. 4114) Notice that the fulfillment extends down to our day. In no way can it be argued that this prophecy was written after the events had taken place. (Jeremiah 49:21) At the sound of their falling, the earth has quaked. There is an outcry! The sound has been heard as far as the Red Sea.

*** it-2 p. 763 Red Sea *** In a pronouncement of doom for Edom, the outcry resulting from Edom’s calamity is described as being heard at the Red Sea. (Jer 49:21) This is understandable, since Edomite territory in its southern extremity bordered on the Red Sea (1Ki 9:26), that is, the sea’s northeastern arm, the Gulf of ʽAqaba. Israel’s boundary also extended to this point.—Ex 23:31. (Jeremiah 49:23) For Damascus: “Haʹmath and Arʹpad have been put to shame, For they have heard a bad report. They melt in fear. There is anxiety in the sea that cannot be calmed.

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*** it-1 p. 179 Arpad *** Later Jeremiah prophesied that Hamath and Arpad would become ashamed and disintegrate before “a bad report,” evidently concerning the conquests of Babylonian King Nebuchadnezzar.— Jer 49:23.

*** it-1 p. 572 Damascus *** But Damascus, once so highly praised, was also foretold by Jeremiah to suffer distress as a result of the bad report coming from Hamath and Arpad in northern Syria, a report likely relating to the harsh conquest of the Aramaean kingdoms by the advancing Babylonian armies of Nebuchadnezzar. (Jer 49:23-27) Damascus, the jewel of the desert, would not escape the effects of that conquest. (Jeremiah 49:27) “I will set the wall of Damascus on fire, And it will consume the fortified towers of Ben-haʹdad.”

*** it-1 p. 287 Ben-hadad *** The expression “the dwelling towers of Ben-hadad,” used by the prophet Amos (who prophesied during Jeroboam II’s reign) to refer to the royal palaces in Damascus (Am 1:3-5; compare 2Ki 16:9), continued to be used in a similar way by Jeremiah some two centuries later.—Jer 49:23-27. (Jeremiah 49:28) For Keʹdar and the kingdoms of Haʹzor, which King Neb·u·chad·nezʹzar of Babylon struck down, this is what Jehovah says: “Rise up, go up to Keʹdar, And destroy the sons of the East.

*** it-2 p. 144 Kedar *** At a later time, Nebuchadnezzar, king of Babylon, struck down Kedar. (Jer 49:28, 29) The monarch’s conquest of N Arabia is mentioned by Babylonian historian Berossus, quoted by Josephus.—Against Apion, I, 129, 133 (19). (Jeremiah 49:35) “This is what Jehovah of armies says, ‘Here I am breaking the bow of Eʹlam, the source of their mightiness.

*** it-1 p. 703 Elam *** Whatever the immediate effects on Elam from the Assyrian collapse, the Persians evidently succeeded in taking from Elam the region called Anshan, as Persian rulers Teispes, Cyrus I, Cambyses, and Cyrus II were all respectively called by the title “King of Anshan.” While some consider such conquest of Anshan to be in fulfillment of Jeremiah’s prophecy concerning Elam (Jer 49:34-39), most scholars place the conquest of Anshan by Teispes many years prior to the pronouncement of that prophecy made in about 617 B.C.E. (Jeremiah 49:36) I will bring in on Eʹlam the four winds from the four extremities of the heavens, and I will scatter them to all these winds. There will not be a nation to which the dispersed ones of Eʹlam will not go.’”

*** it-1 p. 1060 Heaven ***

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Similarly “from the four extremities of the heavens” apparently refers to four points of the compass, thus indicating a coverage of the four quarters of the earth. (Jer 49:36; compare Da 8:8; 11:4; Mt 24:31; Mr 13:27.) (Jeremiah 50:2) “Declare it among the nations and proclaim it. Raise a signal and proclaim it. Do not hide anything! Say, ‘Babylon has been captured. Bel has been put to shame. Merʹo·dach has become terrified. Her images have been put to shame. Her disgusting idols have become terrified.’

*** it-2 p. 380 Merodach *** Jeremiah the prophet, with respect to Babylon’s fall, foretold that Merodach would “become terrified.” This came true in the sense that Merodach proved to be unable to preserve the dignity of the Babylonian World Power, and since the conquerors of Babylon were worshipers of other deities, his future became very uncertain, filled with foreboding.—Jer 50:2; see BEL; GODS AND GODDESSES (Babylonian Deities). (Jeremiah 50:7) All those finding them have devoured them, and their enemies have said, ‘We are not guilty, because they sinned against Jehovah, against the dwelling place of righteousness and the hope of their forefathers, Jehovah.’”

*** it-1 p. 54 Adversary *** When God’s people were unfaithful he allowed their adversaries to plunder and defeat them. (Ps 89:42; La 1:5, 7, 10, 17; 2:17; 4:12) The enemy, however, drew wrong conclusions from these victories, taking credit for themselves and praising their gods or feeling that they would not be called to account for the way they treated Jehovah’s people. (De 32:27; Jer 50:7) (Jeremiah 50:9) For here I am raising up and bringing against Babylon An assembly of great nations from the land of the north. They will come against her in battle formation; From there she will be captured. Their arrows are like those of a warrior Causing bereavement of children; They do not come back without results.

*** it-2 p. 509 North *** Since various lands and kingdoms are assigned a northern location, the context and other related scriptures are often helpful in determining what is meant by “north” or “land of the north.” For example, Isaiah 21:2, 9 and Daniel 5:28 show that the nations from “the land of the north” mentioned at Jeremiah 50:9 include the Medes, Persians, and Elamites. Apparently the nations attacking Babylon are viewed as a united army or common foe of Babylon, “a congregation.” Many of the nations involved were far N of Babylon (Jer 51:27, 28), and much of Media was at least NE of Babylon. The attack, too, evidently came from a northern direction, since Cyrus stopped the flow of the river N of the city. (Jeremiah 50:11) “For you kept rejoicing, you kept exulting When pillaging my own inheritance. For you kept pawing like a heifer in the grass, And you kept neighing like stallions.

*** it-1 p. 1085 Heifer *** The same prophet also likened the Babylonian conquerors of God’s people to a heifer pawing in the tender grass, because of their exultation over their capture of Israel. (Jer 50:11)

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(Jeremiah 50:13) Because of the indignation of Jehovah she will not be inhabited; She will become utterly desolate. Anyone passing by Babylon will stare in horror And whistle because of all her plagues.

*** it-2 p. 324 Babylonian Empire *** [Picture on page 324] The ruins of ancient Babylon testify to the reliability of Bible prophecy. Babylon was once “the decoration of kingdoms”; now it is “a desolate waste” (Isa 13:19-22; Jer 50:13) (Jeremiah 50:14) Come against Babylon in battle formation on every side, All you who are bending the bow. Shoot at her, spare no arrow, For it is against Jehovah that she has sinned.

*** it-1 p. 170 Arms, Armor *** The expression ‘to bend the bow’ (literally, ‘to tread the bow’) refers to stringing the bow. (Ps 7:12; 37:14; Jer 50:14, 29) This might be done by firmly planting the foot against the middle of the bow; or one end of the bow with the string attached might be held to the ground by the foot while the other end was bent to receive the free end of the string. (Jeremiah 50:17) “The people of Israel are scattered sheep. Lions have dispersed them. First the king of As·syrʹi·a devoured them; then King Neb·u·chad·nezʹzar of Babylon gnawed on their bones.

*** it-1 p. 353 Bones *** Similarly, Jeremiah likened the king of Assyria, who took the ten-tribe kingdom into exile, and Nebuchadnezzar king of Babylon, who carried away Judah, to lions devouring God’s people and gnawing on their bones. (Jer 50:17) (Jeremiah 50:21) “Go up against the land of Mer·a·thaʹim and against the inhabitants of Peʹkod. Let them be massacred and completely destroyed,” declares Jehovah. “Do all that I have commanded you.

*** it-2 pp. 374-375 Merathaim *** MERATHAIM

(Mer·a·thaʹim) [probably, Double Rebellion]. A designation applying to Babylon or, possibly, to a particular territory in Babylonia. (Jer 50:21, 23, 24) It may allude to the nar marratu of Babylonian inscriptions, considered to be the Persian Gulf where the Tigris and Euphrates rivers enter into it. It is evidently a play on the Hebrew verb ma·rahʹ (be rebellious). As a dual form derived from ma·rahʹ, Merathaim may point to the intensity of Babylon’s rebellion. From the days of its founder Nimrod, Babylon’s course was one of rebellion against Jehovah.—Ge 10:8-10.

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*** it-2 p. 595 Pekod *** PEKOD

(Peʹkod). Apparently the name of an area in the vicinity of Babylon. Men of Pekod were to be included among the military forces to execute Jehovah’s judgment on unfaithful Jerusalem. (Eze 23:4, 22- 26) Later, Pekod itself was to be devoted to destruction.—Jer 50:21. Pekod is usually identified with the Puqudu of Assyrian inscriptions. The Nimrud Inscription of Tiglath-pileser III indicates that Pekod was added to the Assyrian Empire and lay in the vicinity of Elam. (Records of the Past: Ancient Monuments of Egypt and Western Asia, edited by A. Sayce, London, 1891, Vol. V, pp. 120, 121) Therefore, if correctly identified with Puqudu, Pekod would appear to have been located E of the Tigris and N of that river’s confluence with the Karkheh. It has been suggested that at Jeremiah 50:21 the designation “Pekod” (like Merathaim) possibly is a poetic name for Babylon. It is noteworthy that an inscription from the time of Nebuchadnezzar shows that Puqudu was under the control of Babylon. Therefore, when Babylon fell to the Medes and Persians, this must also have affected Pekod. (Jeremiah 50:24) I have laid a snare for you, and you have been caught, O Babylon, And you did not know it. You were found and captured, For it was Jehovah whom you opposed.

*** it-2 p. 1122 Trap *** Another feature of traps alluded to in figurative terms is the speed with which they can operate, catching one unawares. The fall of Babylon to the Medes and Persians, for example, came so suddenly and unexpectedly that it was as if Jehovah had sprung a snare or trap on her.—Jer 50:24; compare Lu 21:34, 35. (Jeremiah 50:25) Jehovah has opened his storehouse, And he brings out the weapons of his indignation. For the Sovereign Lord, Jehovah of armies, has a work In the land of the Chal·deʹans.

*** it-2 p. 1038 Storehouse *** Even the armies of the Medes and Persians under King Cyrus were included by Jehovah among “the weapons of his denunciation” brought out of his “storehouse” against Babylon.—Jer 50:25, 26. (Jeremiah 50:29) Summon archers against Babylon, All who are bending the bow. Camp all around her; let no one escape. Repay her according to her activity. Do to her just as she has done. For she has acted arrogantly against Jehovah, Against the Holy One of Israel.

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*** it-2 p. 681 Presumptuousness *** Presumptuousness to End. Ancient Babylon was a prototype of presumptuousness against God, for which God’s everlasting enmity was against her. The prophet Jeremiah said to her: “‘Look! I am against you, O Presumptuousness,’ is the utterance of the Sovereign Lord. . . . Presumptuousness will certainly stumble and fall.” (Jer 50:29, 31, 32) Symbolic Babylon the Great has proved to be God’s bitter and most presumptuous enemy on earth; she makes the inhabitants of the earth drunk “with the wine of her fornication” and is responsible for “the blood of prophets and of holy ones and of all those who have been slaughtered on the earth.” For this she will suffer everlasting destruction. (Re 17:2, 5; 18:7, 8, 20, 24) (Jeremiah 50:31) “Look! I am against you, O defiant one,” declares the Sovereign Lord, Jehovah of armies, “For your day must come, the time that I will call you to account.

*** it-2 p. 681 Presumptuousness *** Presumptuousness to End. Ancient Babylon was a prototype of presumptuousness against God, for which God’s everlasting enmity was against her. The prophet Jeremiah said to her: “‘Look! I am against you, O Presumptuousness,’ is the utterance of the Sovereign Lord. . . . Presumptuousness will certainly stumble and fall.” (Jer 50:29, 31, 32) Symbolic Babylon the Great has proved to be God’s bitter and most presumptuous enemy on earth; she makes the inhabitants of the earth drunk “with the wine of her fornication” and is responsible for “the blood of prophets and of holy ones and of all those who have been slaughtered on the earth.” For this she will suffer everlasting destruction. (Re 17:2, 5; 18:7, 8, 20, 24) (Jeremiah 50:32) You, O defiant one, will stumble and fall, With no one to raise you up. And I will set your cities on fire, And it will consume everything around you.”

*** it-2 p. 681 Presumptuousness *** Presumptuousness to End. Ancient Babylon was a prototype of presumptuousness against God, for which God’s everlasting enmity was against her. The prophet Jeremiah said to her: “‘Look! I am against you, O Presumptuousness,’ is the utterance of the Sovereign Lord. . . . Presumptuousness will certainly stumble and fall.” (Jer 50:29, 31, 32) Symbolic Babylon the Great has proved to be God’s bitter and most presumptuous enemy on earth; she makes the inhabitants of the earth drunk “with the wine of her fornication” and is responsible for “the blood of prophets and of holy ones and of all those who have been slaughtered on the earth.” For this she will suffer everlasting destruction. (Re 17:2, 5; 18:7, 8, 20, 24) (Jeremiah 50:38) There is a devastation on her waters, and they will be dried up. For it is a land of graven images, And because of their frightful visions they keep acting with madness.

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*** it-1 pp. 236-237 Babylon *** [Map on page 236, 237] (For fully formatted text, see publication) City of Ancient Babylon New City Canal Summer Palace Ishtar Gate Hanging Gardens City Palace Ziggurat River Gate River Wall Euphrates River City’s Inner System of Walls Canal Nebuchadnezzar’s Outer System of Walls Canal

*** it-1 pp. 236-237 Babylon *** Then with the decline of the second world empire, the Chaldean Nabopolassar founded a new dynasty in Babylon about 645 B.C.E. His son Nebuchadnezzar II, who completed the restoration and brought the city to its greatest glory, boasted, “Is not this Babylon the Great, that I myself have built?” (Da 4:30) In such glory it continued as the capital of the third world power until the night of October 5, 539 B.C.E. (Gregorian calendar), when Babylon fell before the invading Medo-Persian armies under the command of Cyrus the Great. That fateful night in the city of Babylon, Belshazzar held a banquet with a thousand of his grandees. Nabonidus was not there to see the ominous writing on the plaster wall: “MENE, MENE, TEKEL and PARSIN.” (Da 5:5-28) After suffering defeat at the hands of the Persians, Nabonidus had taken refuge in the city of Borsippa to the SW. But Jehovah’s prophet Daniel was on hand in Babylon on that night of October 5, 539 B.C.E., and he made known the significance of what was written on the wall. The men of Cyrus’ army were not sleeping in their encampment around Babylon’s seemingly impregnable walls. For them it was a night of great activity. In brilliant strategy Cyrus’ army engineers diverted the mighty Euphrates River from its course through the city of Babylon. Then down the riverbed the Persians moved, up over the riverbanks, to take the city by surprise through the gates along the quay. Quickly passing through the streets, killing all who resisted, they captured the palace and put Belshazzar to death. It was all over. In one night Babylon had fallen, ending centuries of Semitic supremacy; control of Babylon became Aryan, and Jehovah’s word of prophecy was fulfilled.—Isa 44:27; 45:1, 2; Jer 50:38; 51:30-32; see PICTURE, Vol. 2, p. 325; CYRUS.

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*** it-1 p. 567 Cyrus *** How did Cyrus divert the water of the Euphrates? The Bible prophecies relating to Cyrus’ conquest of Babylon foretold that its rivers would be dried up and its gates left unshut, that there would be a sudden invasion of the city and a lack of resistance on the part of Babylon’s soldiers. (Isa 44:27; 45:1, 2; Jer 50:35-38; 51:30-32) Herodotus describes a deep, wide moat encompassing Babylon, relating that numerous bronze (or copper) gates provided entrance through the interior walls along the Euphrates River, which bisected the city. Laying siege to the city, according to Herodotus (I, 191, 192), Cyrus went “drawing off the river by a canal into the lake [the artificial lake said to have been made earlier by Queen Nitocris], which was till now a marsh, he made the stream to sink till its former channel could be forded. When this happened, the Persians who were posted with this intent made their way into Babylon by the channel of the Euphrates, which had now sunk about to the height of the middle of a man’s thigh. Now if the Babylonians had known beforehand or learnt what Cyrus was planning, they would have suffered the Persians to enter the city and brought them to a miserable end; for then they would have shut all the gates that opened on the river and themselves mounted up on to the walls that ran along the river banks, and so caught their enemies as in a trap. But as it was, the Persians were upon them unawares, and by reason of the great size of the city—so say those who dwell there—those in the outer parts of it were overcome, yet the dwellers in the middle part knew nothing of it; all this time they were dancing and making merry at a festival . . . till they learnt the truth but too well. [Compare Da 5:1-4, 30; Jer 50:24; 51:31, 32.] Thus was Babylon then for the first time taken.” Xenophon’s account differs somewhat as to details but contains the same basic elements as that of Herodotus. Xenophon describes Cyrus as deeming it nearly impossible to storm Babylon’s mighty walls and then goes on to relate his laying siege to the city, diverting the waters of the Euphrates into trenches and, while the city was in festival celebration, sending his forces up the riverbed past the city walls. The troops under the command of Gobryas and Gadatas caught the guards unawares and gained entrance through the very gates of the palace. In one night “the city was taken and the king slain,” and the Babylonian soldiers occupying the various citadels surrendered the following morning.—Cyropædia, VII, v, 33; compare Jer 51:30.

*** jr chap. 13 p. 161 par. 15 “Jehovah Has Done What He Had in Mind” *** 15 Jeremiah also prophesied about the end of Egypt’s conqueror, Babylon itself. A century before it occurred, Jeremiah accurately predicted the sudden fall of Babylon. How? God’s prophet foretold that her protective waters would be “dried up,” and her mighty men would not fight. (Jer. 50:38; 51:30) These prophecies were fulfilled in detail when the Medes and the Persians diverted the Euphrates River, waded across its bed, and then entered the city, taking the Babylonians by surprise.

*** dp chap. 9 pp. 150-151 Who Will Rule the World? *** Over a century earlier, Jehovah had foretold “a devastation upon her waters” and had said that “they must be dried up.” (Jeremiah 50:38) True to the prophecy, Cyrus diverted the waters of the Euphrates River a few miles north of Babylon. Then his army sloshed down the riverbed, climbed the slope leading to the wall, and entered the city easily because the copper gates had been left open. Like “a bird of prey” that swiftly pounces upon its victim, this ruler “from the sunrising”—from the east—captured Babylon in one night!

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*** kl chap. 2 p. 18 par. 17 The Book That Reveals the Knowledge of God *** 17 The fall of Babylon. Isaiah and Jeremiah both foretold Babylon’s fall to the Medes and the Persians. Remarkably, Isaiah’s prophecy about this event was recorded some 200 years before Babylon was conquered! The following aspects of prophecy are now matters of historical record: the drying up of the Euphrates River by diverting its waters to an artificial lake (Isaiah 44:27; Jeremiah 50:38); a careless lack of security at Babylon’s river gates (Isaiah 45:1); and the conquest by a ruler named Cyrus.—Isaiah 44:28.

*** gm chap. 9 p. 123 par. 15 Prophecies That Came True *** Jeremiah 50:38;

*** gm chap. 9 p. 123 par. 15 Prophecies That Came True *** 15 The prophet Jeremiah also foretold the fall of Babylon, which would take place many years later. And he included an interesting detail: “There is a devastation upon her waters, and they must be dried up.

*** gm chap. 9 pp. 123-124 pars. 16-18 Prophecies That Came True *** 16 In 539 B.C.E., the time of Babylon’s rule as the preeminent world power came to an end when the vigorous Persian ruler Cyrus, accompanied by the army of Media, marched against the city. What Cyrus found, however, was formidable. Babylon was surrounded by huge walls and seemed impregnable. The great river Euphrates, too, ran through the city and made an important contribution to its defenses. 17 The Greek historian Herodotus describes how Cyrus handled the problem: “He placed a portion of his army at the point where the river enters the city, and another body at the back of the place where it issues forth, with orders to march into the town by the bed of the stream, as soon as the water became shallow enough . . . He turned the Euphrates by a canal into the basin [an artificial lake dug by a previous ruler of Babylon], which was then a marsh, on which the river sank to such an extent that the natural bed of the stream became fordable. Hereupon the Persians who had been left for the purpose at Babylon by the river-side, entered the stream, which had now sunk so as to reach about midway up a man’s thigh, and thus got into the town.”4 18 In this way the city fell, as Jeremiah and Isaiah had warned. But notice the detailed fulfillment of prophecy. There was literally ‘a devastation upon her waters, and they were dried up.’ It was the lowering of the waters of the Euphrates that enabled Cyrus to gain access to the city. (Jeremiah 50:39) Therefore, the desert creatures will dwell with the howling animals, And in her the ostriches will dwell. She will never again be inhabited, Nor will she be a place of residence throughout all generations.”

*** it-1 pp. 70-71 Alexander *** Postconquest Events. Alexander had great plans for rebuilding Babylon and making it his capital, but they were never realized. As Daniel had foretold, he was cut down and broken in death. (Da 8:8) Alexander’s ambition to rebuild Babylon failed to materialize not simply because in 323 B.C.E. at 32, in the prime of life, he suddenly died of malarial fever complicated by his reckless

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living but because Jehovah had long before determined that Babylon would never be rebuilt.—Jer 50:35-40.

*** it-1 p. 237 Babylon *** Today nothing remains of Babylon but mounds and ruins, a veritable wasteland. (PICTURE, Vol. 2, p. 324) The book Archaeology and Old Testament Study states: “These extensive ruins, of which, despite Koldewey’s work, only a small proportion has been excavated, have during past centuries been extensively plundered for building materials. Partly in consequence of this, much of the surface now presents an appearance of such chaotic disorder that it is strongly evocative of the prophecies of Isa. xiii. 19–22 and Jer. l. 39 f., the impression of desolation being further heightened by the aridity which marks a large part of the area of the ruins.”—Edited by D. W. Thomas, Oxford, 1967, p. 41. (Jeremiah 50:41) Look! A people is coming in from the north; A great nation and grand kings will be raised up From the remotest parts of the earth.

*** it-2 p. 187 Labor Pains *** Jeremiah, in prophesying defeat to come upon mighty Babylon, told of a people from the north, the report about whom would cause the king of Babylon to have severe pains, like a woman giving birth. This was fulfilled when Cyrus came against Babylon and particularly when the mysterious handwriting appeared on the wall at Babylonian King Belshazzar’s feast. This the prophet Daniel interpreted to Belshazzar as portending the immediate fall of Babylon to the Medes and Persians.—Jer 50:41-43; Da 5:5, 6, 28. (Jeremiah 50:42) Bow and javelin they wield. They are cruel and will show no mercy. Their sound is like the roaring sea, As they ride on their horses. Like one man, they line up in battle formation against you, O daughter of Babylon.

*** w01 11/15 p. 26 The Scythians—A Mysterious People of the Past *** Certain scholars think that there is an allusion to the Scythians at Jeremiah 50:42, which reads: “Bow and javelin they handle. They are cruel and will show no mercy. The sound of them is like the sea that is boisterous, and upon horses they will ride; set in array as one man for war against you, O daughter of Babylon.” But this verse applies primarily to the Medes and the Persians, who conquered Babylon in 539 B.C.E. (Jeremiah 50:43) The king of Babylon has heard the report about them, And his hands drop down. Anguish seizes him, Pain like that of a woman giving birth.

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Chapters 51-52

(Jeremiah 51:1) This is what Jehovah says: “Here I am raising up a destructive wind Against Babylon and the inhabitants of Leb-kaʹmai.

*** it-2 p. 232 Leb-kamai *** LEB-KAMAI

(Leb-kaʹmai) [Heart of Those Rising Up Against Me]. This appears to be a cryptographic name for Chaldea, or Kas·dimʹ. It occurs only at Jeremiah 51:1, in a statement regarding what Jehovah would do to Babylon and the inhabitants of Chaldea. The term is employed there in keeping with a system called athbash, in which the last letter of the Hebrew alphabet (taw) represents the first letter thereof (ʼaʹleph), the second-last letter (shin) represents the second (behth), and so forth. Hence, at Jeremiah 51:1 the real name (Kas·dimʹ) is disguised by forming the Hebrew word Lev qa·maiʹ (Leb-kamai). For “Leb-kamai” the Greek Septuagint has “the Chaldeans” and the Targums read “the land of the Chaldeans.” (Jeremiah 51:2) I will send winnowers to Babylon, And they will winnow her and make her land empty; They will come against her on all sides in the day of calamity.

*** it-2 p. 1189 Winnowing *** Figurative Use. Often ‘winnowing’ is used in a figurative sense. For example, Jehovah purposed to send “winnowers” against Babylon and her inhabitants so that these might winnow her. (Jer 51:1, 2) The “winnowers” proved to be the Medes and the Persians under Cyrus. In effect, they tossed Babylon and her inhabitants into the air, that the wind might catch them and blow them away like chaff to be burned. (Mt 3:12; Lu 3:17) (Jeremiah 51:6) Flee out of the midst of Babylon, And escape for your life. Do not perish because of her error. For it is the time for Jehovah’s vengeance. He is paying her back for what she has done.

*** w08 6/15 pp. 8-9 Things From Which We Must Flee *** “Flee Out of the Midst of Babylon” 8 The prophet Jeremiah foretold the destruction of Jerusalem that occurred in 607 B.C.E. He said that God’s people would be carried into captivity but would be restored to their homeland after “seventy years.” (Jer. 29:4, 10) For Jews captive in Babylon, Jeremiah had an important message; they were to stay uncontaminated by the false religion that was practiced in Babylon. Thus they would be ready to return to Jerusalem and restore pure worship when the set time arrived. This happened soon after the Medes and the Persians conquered Babylon in 539 B.C.E. Persian King Cyrus II issued a decree for the Jews to return and rebuild Jehovah’s temple in Jerusalem.—Ezra 1:1-4. 9 Thousands of Jews seized this opportunity and returned. (Ezra 2:64-67) In doing so, they fulfilled Jeremiah’s prophetic command that in their case involved fleeing in one sense, getting away to another location. (Read Jeremiah 51:6, 45, 50.) Circumstances did not permit all the Jews to make the long trip back to Jerusalem and Judah. Those remaining in Babylon, such as the aged

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prophet Daniel, could have God’s blessing, provided they wholeheartedly supported pure worship centered in Jerusalem and remained separate from Babylonian false worship. 10 Today, billions of humans are involved in various forms of false religion that can be traced back to ancient Babylon. (Gen. 11:6-9) Collectively, those religions are designated as “Babylon the Great, the mother of the harlots and of the disgusting things of the earth.” (Rev. 17:5) False religion has a long history of supporting the political rulers of this world. Among “the disgusting things” that she bears responsibility for are the many wars that have resulted in hundreds of millions being “slaughtered on the earth.” (Rev. 18:24) Additional “disgusting things” include acts of pedophilia and other forms of sexual immorality committed by clergymen and tolerated by the church authorities. Is it any wonder that Jehovah God will soon rid this earth of false religion?—Rev. 18:8. 11 True Christians, who know this, have an obligation to warn members of Babylon the Great. One way they do so is by distributing Bibles and related literature published by “the faithful and discreet slave,” whom Jesus appointed to provide spiritual “food at the proper time.” (Matt. 24:45) When individuals show an interest in the Bible’s message, arrangements are made to help them by means of a Bible study. Hopefully, they will see the need to “flee out of the midst of Babylon” before it is too late.—Rev. 18:4. (Jeremiah 51:7) Babylon has been a golden cup in the hand of Jehovah; She made all the earth drunk. From her wine the nations have drunk; That is why the nations have gone mad.

*** it-1 p. 238 Babylon *** In 632 B.C.E. Assyria was subdued by this new Chaldean dynasty, with the assistance of Median and Scythian allies. In 625 B.C.E., Nabopolassar’s eldest son, Nebuchadnezzar (II), defeated Pharaoh Necho of Egypt at the battle of Carchemish, and in the same year he assumed the helm of government. (Jer 46:1, 2) Under Nebuchadnezzar, Babylon was “a golden cup” in the hand of Jehovah to pour out indignation against unfaithful Judah and Jerusalem. (Jer 25:15, 17, 18; 51:7) (Jeremiah 51:8) Suddenly Babylon has fallen and is broken. Wail over her! Get balsam for her pain; perhaps she may be healed.”

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gathered by making incisions in the stem and branches, and the little balls of sap that form are later collected. While this particular tree is found chiefly in S Arabia, the Jewish historian Josephus indicates that it was cultivated around Jericho in Solomon’s time, and the Greek geographer Strabo records that in Roman times it was also grown beside the Sea of Galilee. It has been suggested that tsoriʹ may refer to the mastic tree (Pistacia lentiscus), which produces a pale-yellow fragrant gum called mastic, as well as an oil used for medicinal purposes obtained from the bark, leaves, and berries. The tree is common in Palestine, and its name in Arabic is very similar to the Hebrew tsoriʹ.

*** w02 1/15 pp. 30-31 The “Weeping” Tree and Its Versatile “Tears” *** The “Weeping” Tree and Its Versatile “Tears” ‘Take balsam for pain,’ says Jeremiah 51:8. A search for one of the sources of this highly soothing and healing substance takes us to the island of Chios, in the Aegean Sea.

IN EARLY summer, farmers on Chios prepare for harvest in a very unusual way. After they sweep the ground, they make a flat base of white clay around shrublike evergreens called mastic trees. The farmers then make incisions in the bark, causing the trees to “weep.” Pale “tears” of resin start to ooze out. After two or three weeks, the drops of resin coagulate and the farmers collect them, either directly from the trunk or from the clay surface below. These “tears,” called gum mastic, have been used to make balsam. Before harvesting, however, patience and hard work are required. The twisted, gray tree trunks grow very slowly. It takes 40 to 50 years for a tree to reach full growth—normally a height of from six to ten feet [2-3 m]. Besides the labor of cutting the trunks and gathering the “tears,” further work is required to produce mastic. After farmers have collected the mastic “tears,” they sift, wash, and sort these by size and quality. Later, the mastic is further cleaned and can then be put to many uses. The History of a Precious Plant The Greek word for “mastic” is related to a term that means “to gnash the teeth.” This name suggests that from ancient times, mastic resin has been used as a chewing gum to freshen the breath. The oldest information on mastic comes from Herodotus, Greek historian of the fifth century B.C.E. Other ancient authors and physicians—including Apollodorus, Dioscorides, Theophrastus, and Hippocrates—mentioned mastic’s medical uses. Although mastic trees grow all along the Mediterranean Coast, since about 50 C.E., the production of mastic has been confined almost exclusively to Chios. And mastic was the main interest of those who conquered Chios, from the Romans to the Genoese to the Ottomans. Versatile Mastic Ancient Egyptian physicians used mastic to treat various ailments, including diarrhea and arthritis. They also used it as incense and in mummification. The mastic tree may have been one of the sources of the ‘balsam of Gilead,’ noted in the Bible for its medicinal properties and for its use in cosmetics and embalming. (Jeremiah 8:22; 46:11) It has even been suggested that the tree yielding stacte, one of the ingredients of the perfumed holy incense limited to sacred use, might belong to the family of mastic trees.—Exodus 30:34, 35.

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Today, mastic is found in varnishes that protect oil paintings, furniture, and musical instruments. It is used as an insulating and waterproofing material, and it is considered one of the best color stabilizers for clothing dyes and artists’ paints. Mastic has also been used in adhesives and in leather tanning. Because of its pleasant aroma and other properties, mastic is used in soap, cosmetics, and perfumes. Mastic has been described in 25 official lists of medicines worldwide. It is still frequently used in traditional medicines in the Arab world. Mastic also finds a place in dental cements and in the internal coatings of drug capsules. As a source of balsam, the versatile “tears” of the “weeping” mastic tree have soothed and healed for centuries. For good reason, then, Jeremiah’s prophecy says: ‘Take balsam for pain.’ [Pictures on page 31] Chios Harvesting the mastic Mastic “tears” are carefully collected [Credit Lines] Chios and harvest line art: Courtesy of Korais Library; all others: Kostas Stamoulis (Jeremiah 51:11) “Polish the arrows; take up the circular shields. Jehovah has stirred up the spirit of the kings of the Medes, Because he intends to bring Babylon to ruin. For this is the vengeance of Jehovah, the vengeance for his temple.

*** it-1 p. 583 Darius *** Note, too, that Jeremiah (51:11) foretold that “the kings [plural] of the Medes” would be among Babylon’s attackers. Darius may well have been one of these kings.

*** it-2 p. 360 Medes, Media *** The Medes, like the Persians, used the bow as a principal weapon. The wooden bows, though sometimes mounted with bronze or copper (compare Ps 18:34), likely ‘dashed the young men of Babylon to pieces’ by the hail of arrows, individually polished so as to penetrate even deeper.—Jer 51:11. It may be noted that Jeremiah (51:11, 28) makes reference to “the kings of Media” as among those attacking Babylon, the plural perhaps indicating that even under Cyrus, a subordinate Median king or kings may have continued to exist, a situation by no means incompatible with ancient practice. (Compare also Jer 25:25.) Thus, too, we find that when Babylon was captured by the combined forces of Medes, Persians, Elamites, and other neighboring tribes, it was a Mede named Darius who was “made king over the kingdom of the Chaldeans,” evidently as an appointee of King Cyrus the Persian.—Da 5:31; 9:1; see DARIUS No. 1. (Jeremiah 51:13) “O woman who resides on many waters, With abundant treasures, Your end has come, the limit of your profit-making.

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*** it-1 p. 240 Babylon the Great *** Like mystic Babylon, the ancient city of Babylon, in effect, sat on the waters, located, as it was, astride the Euphrates River and having various canals and water-filled moats. (Jer 51:1, 13; Re 17:1, 15) These waters served as a defense to the city, and they provided the thoroughfares upon which ships brought wealth and luxuries from many sources. Notably, the water of the Euphrates is depicted as drying up prior to Babylon the Great’s experiencing the wrath of divine judgment.—Re 16:12, 19. (Jeremiah 51:23) With you I will smash shepherd and his flock. With you I will smash farmer and his team of animals. With you I will smash governors and deputy rulers.

*** it-1 p. 615 Deputy *** “Deputy rulers” (Heb., segha·nimʹ, always used in the plural) occurs 17 times in the Bible, as, for example, at Ezra 9:2; Nehemiah 2:16; Isaiah 41:25; Jeremiah 51:23; and Ezekiel 23:6. It meant subordinate rulers or petty officials, as distinguished from nobles, princes, and governors. Some translators render it “deputies.”—Mo, Ro. (Jeremiah 51:25) “Here I am against you, O destructive mountain,” declares Jehovah, “You destroyer of the whole earth. I will stretch out my hand against you and roll you down from the crags And make you a burned-out mountain.”

*** it-2 p. 444 Mount, Mountain *** Represent governments. In Biblical symbolism mountains can represent kingdoms or ruling governments. (Da 2:35, 44, 45; compare Isa 41:15; Re 17:9-11, 18.) Babylon, by her military conquests, brought other lands to ruin and is, therefore, called a “ruinous mountain.” (Jer 51:24, 25) (Jeremiah 51:26) “People will not take from you a cornerstone or a foundation stone, Because you will become desolate forever,” declares Jehovah.

*** it-1 p. 70 Alexander *** “Desolate wastes to time His grandiose plans to rebuild indefinite are what [Babylon] Babylon as his capital thus will become.” (Jer 51:26) failed, and finally its site became a desolate waste

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(Jeremiah 51:27) “Lift up a signal in the land. Blow a horn among the nations. Appoint the nations against her. Summon against her the kingdoms of Arʹa·rat, Minʹni, and Ashʹke·naz. Commission against her a recruiting officer. Make the horses come up like bristling locusts.

*** it-1 p. 146 Ararat *** In the reign of King Hezekiah, it was to “the land of Ararat” that Sennacherib’s sons, Adrammelech and Sharezer, fled after murdering their father. (2Ki 19:37; Isa 37:38) Jeremiah foretold that Ararat would be among “the kingdoms” to come up against Babylon at the time of her destruction, in the sixth century B.C.E. (Jer 51:27) These latter Scriptural references indicate a land N of Assyria. Eusebius, Jerome, and the majority of other early “Christian” writers considered Ararat as equivalent to Armenia, and the Greek Septuagint rendering of Isaiah 37:38 and the Latin Vulgate reading of 2 Kings 19:37 so represent it. Numerous Assyrian inscriptions from the reigns of Shalmaneser I, Ashurnasirpal II, Shalmaneser III, Tiglath-pileser III, and Sargon II in the ninth and eighth centuries B.C.E. make reference to Ararat as “Urartu.” An inscription of Esar-haddon, another son of Sennacherib and successor to the Assyrian throne, says that he defeated his patricidal brothers’ armies at Hanigalbat, in the area of Armenia. On the basis of these inscriptions and the association by Jeremiah of Ararat with the kingdoms of Minni and Ashkenaz, it appears that the land of Ararat was situated in the mountainous region of Lake Van in ancient Armenia, with the headwaters of the Tigris River to the S and the Caucasus Mountains to the N.

*** it-1 p. 192 Ashkenaz *** 2. Jeremiah 51:27 mentions a kingdom of Ashkenaz as allying itself with the kingdoms of Ararat and Minni against Babylon at the time of her downfall (539 B.C.E.). Since Ararat is believed to have been located in the region of Lake Van, and Minni (referred to as “Mannai” in Assyrian inscriptions) is considered to have been SE of Lake Van, it is likely that the kingdom of Ashkenaz lay near these regions, probably somewhat to the N in the area between the Black Sea and the Caspian Sea. The name Ashkenaz is considered by archaeologists as equivalent to the Assyrian Ashguzai, which term was evidently applied to the ancient Scythians of the Black Sea and Caspian Sea area. Cuneiform tablets record an alliance between this tribe and the Mannai (Minni) in a revolt against Assyria in the seventh century B.C.E.

*** w01 11/15 pp. 25-26 The Scythians—A Mysterious People of the Past *** Some archaeologists believe that the name Ashkenaz found at Jeremiah 51:27 is the equivalent of the Assyrian Ashguzai, a term that was applied to the Scythians. Cuneiform tablets cite an alliance between this people and the Mannai in a revolt against Assyria in the seventh century B.C.E. Just before Jeremiah began to prophesy, the Scythians harmlessly passed by the land of Judah on their way to and from Egypt. Hence, many who had heard him foretell an assault on Judah from the north may have questioned the accuracy of his prophecy.—Jeremiah 1:13-15. (Jeremiah 51:28) Appoint against her the nations, The kings of Meʹdi·a, its governors and all its deputy rulers And all the lands they rule over.

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*** it-2 p. 360 Medes, Media *** It may be noted that Jeremiah (51:11, 28) makes reference to “the kings of Media” as among those attacking Babylon, the plural perhaps indicating that even under Cyrus, a subordinate Median king or kings may have continued to exist, a situation by no means incompatible with ancient practice. (Compare also Jer 25:25.) Thus, too, we find that when Babylon was captured by the combined forces of Medes, Persians, Elamites, and other neighboring tribes, it was a Mede named Darius who was “made king over the kingdom of the Chaldeans,” evidently as an appointee of King Cyrus the Persian.—Da 5:31; 9:1; see DARIUS No. 1. (Jeremiah 51:30) The warriors of Babylon have quit fighting. They sit in their strongholds. Their strength has failed. They have become like women. Her homes have been set on fire. Her bars have been broken.

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*** it-2 p. 459 Nabonidus *** Interestingly, the Chronicle says concerning the night of Babylon’s fall: “The army of Cyrus entered Babylon without battle.” This likely means without a general conflict and agrees with the prophecy of Jeremiah that ‘the mighty men of Babylon would cease to fight.’—Jer 51:30.

*** gm chap. 9 p. 123 par. 15 Prophecies That Came True *** The mighty men of Babylon have ceased to fight. They have kept sitting in the strong places. Their mightiness has run dry.”—Jeremiah 50:38; 51:30.

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*** gm chap. 9 pp. 124-125 par. 18 Prophecies That Came True *** Did ‘the mighty men of Babylon cease to fight,’ as Jeremiah had warned? The Bible—as well as the Greek historians Herodotus and Xenophon—records that the Babylonians were actually feasting when the Persian assault occurred.5 The Nabonidus Chronicle, an official cuneiform inscription, says that Cyrus’ troops entered Babylon “without battle,” likely meaning without a major pitched battle.6 Evidently, Babylon’s mighty men did not do much to protect her.

*** w88 3/1 p. 31 Part 3—Mighty Babylon—The Third Great World Power *** Many years in advance, the prophet Jeremiah had written a graphic description of Babylon’s fall: “The mighty men of Babylon have ceased to fight. . . . One runner runs to meet another runner, and one reporter to meet another reporter, to report to the king of Babylon that his city has been captured at every end, and that the fords themselves have been seized, and the papyrus boats they have burned with fire.”—Jeremiah 51:30-32. The Nabonidus Chronicle, now in the British Museum, confirms this description. It says that “the army of Cyrus entered Babylon without battle.” (Jeremiah 51:31) One courier runs to meet another courier, And one messenger to meet another messenger, To report to the king of Babylon that his city has been captured on every side,

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*** it-1 p. 516 Courier *** COURIER

A man especially selected from the royal bodyguard to deliver royal decrees and other urgent correspondence from a king to distant areas of his realm. The speed of delivery by couriers (Heb., ra·tsimʹ; literally, runners) was of prime importance. From early times such men were referred to as “runners.” They are called this at 2 Chronicles 30:6, 10; Jeremiah 51:31.

*** it-1 p. 567 Cyrus *** But as it was, the Persians were upon them unawares, and by reason of the great size of the city—so say those who dwell there—those in the outer parts of it were overcome, yet the dwellers in the middle part knew nothing of it; all this time they were dancing and making merry at a festival . . . till they learnt the truth but too well. [Compare Da 5:1-4, 30; Jer 50:24; 51:31, 32.] (Jeremiah 51:32) That the fords have been seized, That the papyrus boats have been burned with fire, And that the soldiers are terrified.”

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That fateful night in the city of Babylon, Belshazzar held a banquet with a thousand of his grandees. Nabonidus was not there to see the ominous writing on the plaster wall: “MENE, MENE, TEKEL and PARSIN.” (Da 5:5-28) After suffering defeat at the hands of the Persians, Nabonidus had taken refuge in the city of Borsippa to the SW. But Jehovah’s prophet Daniel was on hand in Babylon on that night of October 5, 539 B.C.E., and he made known the significance of what was written on the wall. The men of Cyrus’ army were not sleeping in their encampment around Babylon’s seemingly impregnable walls. For them it was a night of great activity. In brilliant strategy Cyrus’ army engineers diverted the mighty Euphrates River from its course through the city of Babylon. Then down the riverbed the Persians moved, up over the riverbanks, to take the city by surprise through the gates along the quay. Quickly passing through the streets, killing all who resisted, they captured the palace and put Belshazzar to death. It was all over. In one night Babylon had fallen, ending centuries of Semitic supremacy; control of Babylon became Aryan, and Jehovah’s word of prophecy was fulfilled.—Isa 44:27; 45:1, 2; Jer 50:38; 51:30-32; see PICTURE, Vol. 2, p. 325; CYRUS. (Jeremiah 51:36) Therefore this is what Jehovah says: “Here I am pleading your legal case, And I will execute vengeance for you. I will dry up her sea and make her wells dry.

*** it-2 p. 881 Sea *** In Biblical references the particular body of water intended by the expression “the sea” often has to be determined from the context. (Ex 14:2 [compare 13:18]; Mr 2:13 [compare vs 1].) Sometimes the Hebrew term is applied to rivers.—Jer 51:36 (speaking of the Euphrates); Isa 19:5 (the Nile). (Jeremiah 51:37) And Babylon will become piles of stones, A lair of jackals, An object of horror and something to whistle at, Without an inhabitant.

*** it-1 p. 237 Babylon *** Inscriptions found there show that Babylon’s temple of Bel existed as late as 75 C.E. By the fourth century C.E. the city was in ruins, and eventually passed out of existence. It became nothing more than “piles of stones.”—Jer 51:37. Today nothing remains of Babylon but mounds and ruins, a veritable wasteland. (PICTURE, Vol. 2, p. 324) The book Archaeology and Old Testament Study states: “These extensive ruins, of which, despite Koldewey’s work, only a small proportion has been excavated, have during past centuries been extensively plundered for building materials. Partly in consequence of this, much of the surface now presents an appearance of such chaotic disorder that it is strongly evocative of the prophecies of Isa. xiii. 19–22 and Jer. l. 39 f., the impression of desolation being further heightened by the aridity which marks a large part of the area of the ruins.”—Edited by D. W. Thomas, Oxford, 1967, p. 41. (Jeremiah 51:41) “O how Sheʹshach has been captured, How the Praise of the whole earth has been seized! How Babylon has become an object of horror among the nations!

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*** it-2 p. 926 Sheshach *** SHESHACH

*** it-2 p. 882 Sea *** Overflowing armies. Jeremiah described the sound of the attackers of Babylon as being “like the sea that is boisterous.” (Jer 50:42) Hence, when he foretold that “the sea” would come up over Babylon, he evidently meant the flood of conquering troops under the Medes and Persians.—Jer 51:42; compare Da 9:26. (Jeremiah 51:44) I will turn my attention to Bel in Babylon, And I will take out of his mouth what he has swallowed. To him nations will stream no more, And the wall of Babylon will fall.

*** it-1 p. 281 Bel *** Jehovah would force Bel to give up what he had swallowed by means of his worshipers, who attributed their victories to him. Especially would Bel have to give up Jehovah’s exiled people and the sacred utensils of His temple. No more would the people of the nations whom Babylon had conquered stream to the worship of Bel or surrender to his worshipers as if to the chief god of the world.—Jer 51:44; see MERODACH. (Jeremiah 51:48) The heavens and the earth and everything in them Will shout joyfully over Babylon, For the destroyers will come to her out of the north,” declares Jehovah.

*** it-1 p. 1064 Heaven *** Thus, when Moses called on “the heavens and the earth” to serve as witnesses to the things that he declared to Israel, it is obvious that he did not mean the inanimate creation but, rather, the intelligent residents inhabiting the heavens and the earth. (De 4:25, 26; 30:19; compare Eph 1:9, 10; Php 2:9, 10; Re 13:6.) This is also true of the rejoicing by the heavens and earth over Babylon’s fall, at Jeremiah 51:48. (Compare Re 18:5; 19:1-3.) (Jeremiah 51:63) And when you finish reading this book, tie a stone to it and throw it into the middle of the Eu·phraʹtes.

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*** re chap. 37 p. 269 pars. 9-10 Mourning and Rejoicing at Babylon’s End *** Jeremiah was inspired to write in a book “all the calamity that would come upon Babylon.” He gave the book to Seraiah and told him to travel to Babylon. There, following Jeremiah’s instructions, Seraiah read a declaration against the city: “O Jehovah, you yourself have spoken against this place, in order to cut it off so that there may come to be in it no inhabitant, either man or even domestic animal, but that she may become mere desolate wastes to time indefinite.” Seraiah then tied a stone to the book and threw it into the river Euphrates, saying: “This is how Babylon will sink down and never rise up because of the calamity that I am bringing in upon her.”— Jeremiah 51:59-64. 10 The throwing of the book with the attached stone into the river was a guarantee that Babylon would plunge into oblivion, never to recover. (Jeremiah 51:64) Then say, ‘This is how Babylon will sink down and never rise again because of the calamity that I am bringing on her; and they will grow weary.’” Down to this point are the words of Jeremiah.

*** re chap. 37 p. 269 pars. 9-10 Mourning and Rejoicing at Babylon’s End *** Jeremiah was inspired to write in a book “all the calamity that would come upon Babylon.” He gave the book to Seraiah and told him to travel to Babylon. There, following Jeremiah’s instructions, Seraiah read a declaration against the city: “O Jehovah, you yourself have spoken against this place, in order to cut it off so that there may come to be in it no inhabitant, either man or even domestic animal, but that she may become mere desolate wastes to time indefinite.” Seraiah then tied a stone to the book and threw it into the river Euphrates, saying: “This is how Babylon will sink down and never rise up because of the calamity that I am bringing in upon her.”— Jeremiah 51:59-64. 10 The throwing of the book with the attached stone into the river was a guarantee that Babylon would plunge into oblivion, never to recover. (Jeremiah 52:7) Finally the city wall was broken through, and all the soldiers fled from the city by night through the gate between the double wall near the king’s garden, while the Chal·deʹans were surrounding the city; and they continued by the way of the Arʹa·bah.

*** it-1 p. 897 Gate, Gateway *** Other gates mentioned. When King Zedekiah fled from the Babylonians, he went out “by the way of the gate between the double wall that is by the king’s garden.” (Jer 52:7, 8; 39:4) There is much uncertainty as to the identity of “the double wall.” However, from present knowledge, either the Gate of the Ash-heaps or the Fountain Gate might fit the circumstances described in the Scriptures, both of these being near the king’s garden.—2Ki 25:4, 5. (Jeremiah 52:10) And the king of Babylon slaughtered Zed·e·kiʹah’s sons before his eyes, and he also slaughtered all the princes of Judah there at Ribʹlah.

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*** jr chap. 13 p. 158 par. 10 “Jehovah Has Done What He Had in Mind” *** What of the last king, Zedekiah? Jeremiah foretold that Zedekiah would be given into the hands of enemies, who would show no compassion. (Jer. 21:1-10) What occurred? Those enemies did capture him. They slaughtered his young sons before his eyes, blinded him, and took him to Babylon, where he died. (Jer. 52:8-11) (Jeremiah 52:11) Then the king of Babylon blinded Zed·e·kiʹah’s eyes, bound him with copper fetters, brought him to Babylon, and kept him imprisoned until the day of his death.

*** jr chap. 13 p. 158 par. 10 “Jehovah Has Done What He Had in Mind” *** What of the last king, Zedekiah? Jeremiah foretold that Zedekiah would be given into the hands of enemies, who would show no compassion. (Jer. 21:1-10) What occurred? Those enemies did capture him. They slaughtered his young sons before his eyes, blinded him, and took him to Babylon, where he died. (Jer. 52:8-11) (Jeremiah 52:12) In the fifth month, on the tenth day of the month, that is, in the 19th year of King Neb·u·chad·nezʹzar the king of Babylon, Neb·uʹzar·adʹan the chief of the guard, who was an attendant of the king of Babylon, came into Jerusalem.

*** it-1 p. 11 Ab *** Second Kings 25:8 says that it was on the seventh day of this month that Nebuzaradan, the servant of the king of Babylon, “came to Jerusalem.” However, Jeremiah 52:12 tells us that it was on the tenth day of this month that Nebuzaradan “came into Jerusalem.” The Soncino Books of the Bible comments on this, saying: “The interval of three days may be accounted for as representing the date of Nebuzaradan’s arrival on the scene and the commencement of operations.” (Edited by A. Cohen, London, 1949) It would appear, then, that Nebuzaradan arrived at Jerusalem on the seventh day, made his survey from his camp outside the city walls, and gave directions for the demolition of the city fortifications and the plundering of its treasures; finally, on the tenth day of the month, he entered the city and its holy temple.

*** it-2 p. 481 Nebuchadnezzar *** Finally, in 607 B.C.E., on Tammuz (June-July) 9 in the 11th year of Zedekiah’s reign (Nebuchadnezzar’s 19th year if counting from his accession year or his 18th regnal year), a breach was made in Jerusalem’s wall. Zedekiah and his men fled but were overtaken in the desert plains of Jericho. Since Nebuchadnezzar had retired to Riblah “in the land of Hamath,” Zedekiah was brought before him there. Nebuchadnezzar had all of Zedekiah’s sons slaughtered, and then he blinded and bound Zedekiah in order to take him as a prisoner to Babylon. The postconquest details, including the burning of the temple and the houses of Jerusalem, the disposition of temple utensils, and the taking of captives, were handled by Nebuzaradan the chief of the bodyguard.

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Over those not taken captive, Gedaliah, an appointee of Nebuchadnezzar, served as governor.— 2Ki 25:1-22; 2Ch 36:17-20; Jer 52:1-27, 29.

*** it-2 p. 482 Nebuzaradan *** NEBUZARADAN

(Neb·uʹzar·adʹan) [from Babylonian, meaning “Nebo Has Given Offspring”]. Chief of the bodyguard and principal figure in Nebuchadnezzar’s forces at the actual destruction of Jerusalem in 607 B.C.E. It does not appear that Nebuzaradan was present during the initial siege and breakthrough of Jerusalem, for it was about a month later that he “came to Jerusalem,” after King Zedekiah had been brought to Nebuchadnezzar and blinded.—2Ki 25:2-8; Jer 39:2, 3; 52:6-11. From outside the city, Nebuzaradan directed the Babylonian operations of destroying the city, which began “on the seventh day of the month” (the fifth month, Ab), and which included looting the temple treasures, wrecking the wall, dealing with the captives, and allowing some of the lowly ones to remain. (2Ki 25:8-20; Jer 39:8-10; 43:5, 6; 52:12-26) Three days later, on the tenth day of the month, it appears that Nebuzaradan “came into Jerusalem” (“entered Jerusalem,” RS, JB) and, after an inspection, put a torch to the house of Jehovah and reduced the city to ashes. (Jer 52:12, 13) Josephus observed that it was on the very same day, the tenth day of the fifth month, when Solomon’s temple was burned, that the temple rebuilt by Herod was also burned, in 70 C.E.—The Jewish War, VI, 250 (iv, 5); VI, 268 (iv, 8); see AB.

*** w07 3/15 p. 11 par. 10 Highlights From the Book of Jeremiah *** On the seventh day of the fifth month of the 19th year of Nebuchadnezzar’s reign, Nebuzaradan, the chief of the bodyguard, ‘comes to,’ or arrives at, Jerusalem. (2 Kings 25:8) Perhaps from his camp outside the city walls, Nebuzaradan surveys the situation and plans a course of action. Three days later, on the tenth of the month, he ‘comes into,’ or enters, Jerusalem. And he proceeds to set the city aflame.—Jeremiah 52:12, 13. (Jeremiah 52:13) He burned down the house of Jehovah, the king’s house, and all the houses of Jerusalem; he also burned down every large house.

*** jr chap. 13 p. 159 par. 12 “Jehovah Has Done What He Had in Mind” *** Time and again, Jeremiah warned that the city would be overthrown unless the Jews repented of their idolatry, injustice, and violence. (Jer. 4:1; 16:18; 19:3-5, 15) Many of Jeremiah’s contemporaries thought that Jehovah would never do such a thing. God’s temple stood in Jerusalem. How could he allow that holy place to be destroyed? It would never happen, they thought. Yet, you know that Jehovah does not lie. He did what he had in mind.—Jer. 52:12-14. (Jeremiah 52:14) And the walls surrounding Jerusalem were pulled down by the entire Chal·deʹan army that was with the chief of the guard.

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Jerusalem. How could he allow that holy place to be destroyed? It would never happen, they thought. Yet, you know that Jehovah does not lie. He did what he had in mind.—Jer. 52:12-14. (Jeremiah 52:15) Neb·uʹzar·adʹan the chief of the guard took into exile some of the lowly people and the rest of the people who were left in the city. He also took the deserters who had defected to the king of Babylon as well as the rest of the master craftsmen.

*** it-1 p. 415 Captivity *** Those taken captive to Babylon included “some of the lowly ones of the people and the rest of the people that were left remaining in the city and the deserters . . . and the rest of the master workmen.” The expression “that were left remaining in the city” apparently indicates that great numbers had died from famine, disease, or fire, or else they were slaughtered in the war. (Jer 52:15; 2Ki 25:11)

*** ip-2 chap. 28 p. 405 A Light for the Nations *** Regarding the situation after Jerusalem fell to the Babylonians, Jeremiah 52:15 speaks of “some of the lowly ones of the people and the rest of the people that were left remaining in the city.” Commenting on this, Insight on the Scriptures, Volume 1, page 415, states: “The expression ‘that were left remaining in the city’ apparently indicates that great numbers had died from famine, disease, or fire, or else they were slaughtered in the war.” (Jeremiah 52:23) There were 96 pomegranates on the sides; in all, there were 100 pomegranates around the network.

*** it-1 p. 412 Capital *** It appears that on the side of the capital next to the temple, four pomegranates in each chain of 100 were rather obscured from view, for Jeremiah says there “came to be ninety-six, on the sides” (literally, “windward”; “on the outside,” AT; “being visible,” Mo). (Jer 52:23) (Jeremiah 52:28) These are the people whom Neb·u·chad·nezʹzar took into exile: in the seventh year, 3,023 Jews.

*** it-1 p. 415 Captivity *** In view of the large number of captives recorded at 2 Kings 24:14, the figure 3,023 given at Jeremiah 52:28 apparently refers to those of a certain rank, or to those who were family heads— their wives and children, numbering thousands, not being included in the figure.

*** it-1 p. 452 Chronology *** Jeremiah 52:28 says that in the seventh year of Nebuchadnezzar (or Nebuchadrezzar) the first group of Jewish exiles was taken to Babylon. In harmony with this, a cuneiform inscription of the Babylonian Chronicle (British Museum 21946) states: “The seventh year: In the month Kislev the king of Akkad mustered his army and marched to Hattu. He encamped against the city of Judah and on the second day of the month Adar he captured the city (and) seized (its) king [Jehoiachin]. A king of his own choice [Zedekiah] he appointed in the city (and) taking the vast tribute he brought it into Babylon.” (Assyrian and Babylonian Chronicles, by A. K. Grayson, 1975, p. 102;

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(Jeremiah 52:29) In the 18th year of Neb·u·chad·nezʹzar, 832 people were taken from Jerusalem.

*** it-1 pp. 415-416 Captivity *** Those taken captive to Babylon included “some of the lowly ones of the people and the rest of the people that were left remaining in the city and the deserters . . . and the rest of the master workmen.” The expression “that were left remaining in the city” apparently indicates that great numbers had died from famine, disease, or fire, or else they were slaughtered in the war. (Jer 52:15; 2Ki 25:11) Zedekiah’s sons, the princes of Judah, court officials, certain priests, and many other prominent citizens were put to death at the order of the king of Babylon. (2Ki 25:7, 18-21; Jer 52:10, 24-27) All of this could account for the rather low number of those actually listed as exiles that were led off, the number given being only 832, probably heads of households, their wives and children not being counted.—Jer 52:29. (Jeremiah 52:30) In the 23rd year of Neb·u·chad·nezʹzar, Neb·uʹzar·adʹan the chief of the guard took Jews into exile, 745 people. In all, 4,600 people were taken into exile.

*** it-1 p. 416 Captivity *** Some two months later, after the assassination of Gedaliah, the rest of the Jews left behind in Judah fled to Egypt, taking Jeremiah and Baruch along with them. (2Ki 25:8-12, 25, 26; Jer 43:5-7) Some of the Jews also may have fled to other nations round about. Probably from among these nations were the 745 captives, as household heads, exiled five years later when Nebuchadnezzar, as Jehovah’s symbolic club, dashed to pieces the nations bordering Judah. (Jer 51:20; 52:30) Josephus says that five years after the fall of Jerusalem, Nebuchadnezzar overran Ammon and Moab and then went on down and took vengeance on Egypt.—Jewish Antiquities, X, 181, 182 (ix, 7). (Jeremiah 52:31) Then in the 37th year of the exile of King Je·hoiʹa·chin of Judah, in the 12th month, on the 25th day of the month, King Eʹvil-merʹo·dach of Babylon, in the year he became king, released King Je·hoiʹa·chin of Judah and brought him out of prison.

*** it-1 p. 219 Attitudes and Gestures *** To speak of lifting up another person’s head was, at times, a symbolic way of signifying his being raised or restored to favor.—Ge 40:13, 21; Jer 52:31.

*** it-1 p. 773 Evil-merodach *** EVIL-MERODACH

(Eʹvil-merʹo·dach) [from Babylonian, meaning “Worshiper of Marduk”]. The Babylonian king who succeeded Nebuchadnezzar to the throne in 581 B.C.E. In the year of his becoming king, Evil-merodach extended kindness to Jehoiachin the king of Judah by releasing him from the house of detention. That was in the 37th year of Jehoiachin’s exile in Babylon. Evil- merodach granted him a position of favor above all the other kings who were in captivity in Babylon. (2Ki 25:27-30; Jer 52:31-34) Josephus claims that Evil-merodach viewed Jehoiachin as one of his most intimate friends.

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*** jr chap. 2 p. 31 par. 27 Serving in “the Final Part of the Days” *** 27 The last event that Jeremiah recorded—the release from prison of Jehoiachin at the hands of Nebuchadnezzar’s successor, Evil-merodach—is dated 580 B.C.E. (Jer. 52:31-34) By this time, Jeremiah must have been about 90 years old.

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