{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JER","commentaryId":"jamieson-fausset-brown","name":"Jeremiah","commonName":"Jeremiah","introduction":"JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (Kg2 22:8); had he been the same, the designation would have been \"the priest\", or \"the high priest\". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (Kg1 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in Ch2 35:25; Ch2 36:12, Ch2 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being \"shut up\", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare Kg2 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to \"inquire of the Lord\" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at TaphnÃ&brvbr or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).\n\nHAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by AramÃ&brvbrisms, which probably was the ground of JEROME'S charge that the style is \"rustic\". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.\n\nThe principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, \"The word which came to Jeremiah from the Lord\" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely \"saying\" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, \"The Lord said also unto me\". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from Kg2 24:18, &c.; Kg2 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an \"oracle\"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud. \n\n\n\nNext: Jeremiah Chapter 1\n\n","order":24,"numberOfChapters":52,"sha256":"c78e13c74a2800611f22cb60aa103f8a8343344fc49d4e0043f00d5c7e483f21","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"lastChapterNumber":52,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JER/52.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":52},"totalNumberOfVerses":1164},"chapter":{"number":3,"content":[{"type":"verse","number":2,"content":["high places--the scene of idolatries which were spiritual adulteries. \n\nIn . . . ways . . . sat for them--watching for lovers like a prostitute (Gen 38:14, Gen 38:21; Pro 7:12; Pro 23:28; Eze 16:24-25), and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers.\n\n"]},{"type":"verse","number":3,"content":["no latter rain--essential to the crops in Palestine; withheld in judgment (Lev 26:19; compare Joe 2:23). \n\nwhore's forehead-- (Jer 8:12; Eze 3:8).\n\n"]},{"type":"verse","number":4,"content":["from this time--not referring, as MICHAELIS thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last. \n\nme--contrasted with the \"stock\" whom they had heretofore called on as \"father\" (Jer 2:27; Luk 15:18). \n\nthou art--rather, \"thou wast.\" \n\nguide of . . . youth--that is, husband (Jer 2:2; Pro 2:17; Hos 2:7, Hos 2:15). Husband and father are the two most endearing of ties.\n\n"]},{"type":"verse","number":5,"content":["he--\"thou,\" the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Jer 3:12 and Psa 103:9, answer their question in the event of their penitence. \n\nspoken and--rather (God's reply to them), \"Thou hast spoken (thus), and yet (all the while) thou hast done evil,\" &c. \n\nas thou couldest--with all thy might; with incorrigible persistency [CALVIN].\n\n"]},{"type":"verse","number":6,"content":["From here to Jer 6:30, is a new discourse, delivered in Josiah's reign. It consists of two parts, the former extending to Jer 4:3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration; the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 B.C., the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (Jer 4:5, &c.; Jer 5:14, &c.; Jer 6:1, &c.; Jer. 22:1-30); and probably not later than the second thorough reformation in the eighteenth year of the same reign. \n\nbacksliding--literally, \"apostasy\"; not merely apostate, but apostasy itself, the essence of it (Jer 3:14, Jer 3:22).\n\n"]},{"type":"verse","number":7,"content":["I said-- (Kg2 17:13). \n\nsister-- (Eze 16:46; Eze 23:2, Eze 23:4).\n\n"]},{"type":"verse","number":8,"content":["I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (Kg2 17:6, Kg2 17:18), and given her a bill of divorce, yet Judah, &c. (Eze 23:11, &c.). \n\nbill of divorce--literally, \"a writing of cuttings off.\" The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (Jer 3:1), implies a close connection between the discourses. The epithets are characteristic; Israel \"apostate\" (as the Hebrew for \"backsliding\" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless. \n\nalso--herself also, like Israel.\n\n"]},{"type":"verse","number":9,"content":["it--Some take this verse of Judah, to whom the end of Jer 3:8 refers. But Jer 3:10 puts Judah in contrast to Israel in this verse. \"Yet for all this,\" referring to the sad example of Israel; if Jer 3:9 referred to Judah, \"she\" would have been written in Jer 3:10, not \"Judah.\" Translate, \"It (the putting away of Israel) had come to pass through . . . whoredom; and (that is, for) she (Israel) had defiled the land\" &c. [MAURER]. English Version, however, may be explained to refer to Israel. \n\nlightness--\"infamy.\" [EWALD]. MAURER not so well takes it from the Hebrew root, \"voice,\" \"fame.\"\n\n"]},{"type":"verse","number":10,"content":["yet--notwithstanding the lesson given in Israel's case of the fatal results of apostasy. \n\nnot . . . whole heart--The reformation in the eighteenth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (Ch2 34:33; Hos 7:14).\n\n"]},{"type":"verse","number":11,"content":["justified herself--has been made to appear almost just (that is, comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treachery to her sin; and who had the example of Israel to warn her, but in vain (compare Eze 16:51; Eze 23:11). \n\nmore than--in comparison with.\n\n"]},{"type":"verse","number":12,"content":["Go--not actually; but turn and proclaim towards the north (Media and Assyria, where the ten tribes were located by Tiglath-pileser and Shalmaneser, Kg2 15:29; Kg2 17:6; Kg2 18:9, Kg2 18:11). \n\nReturn . . . backsliding--Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (Rom 11:14), Jehovah addresses the exiled ten tribes of Israel with a loving invitation. \n\ncause . . . anger to fall--literally, \"I will not let fall My countenance\" (compare Gen 4:5-6; Job 29:3), that is, I will not continue to frown on you. \n\nkeep--\"anger\" is to be supplied (see on Jer 3:5).\n\n"]},{"type":"verse","number":13,"content":["Only acknowledge-- (Deu 30:1, Deu 30:3; Pro 28:13). \n\nscattered thy ways, &c.-- (Jer 2:25). Not merely the calves at Beth-el, but the idols in every direction, were the objects of their worship (Eze 16:15, Eze 16:24-25).\n\n"]},{"type":"verse","number":14,"content":["I am married--literally, \"I am Lord,\" that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, \"I have rejected you\"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, \"I will be Lord over you.\" And the \"for\" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HENGSTENBERG]. \n\ntake you one of a city--Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (Amo 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mat 18:14; Rom 11:5; compare Jer 24:5-7). \n\nfamily--a clan or tribe.\n\n"]},{"type":"verse","number":15,"content":["pastors--not religious, but civil rulers, as Zerubbabel, Nehemiah (Jer 23:4; Jer 2:8).\n\n"]},{"type":"verse","number":16,"content":["they shall say no more--The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical \"glory\" was to be superseded by a \"greater glory\" (Hag 2:9). \n\nneither . . . visit it--rather, \"neither shall it be missed\" (so in Jer 23:4). \n\ndone--rather, \"neither shall it (the ark) be made (that is, be restored) any more\" [MAURER].\n\n"]},{"type":"verse","number":17,"content":["Jerusalem--the whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (Isa 2:2-4; Zac 2:10-11; Zac 14:16-21). \n\nthrone of . . . Lord--The Shekinah, the symbol of God's peculiar nearness to Israel (Deu 4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (Psa 2:6, Psa 2:8; Eze 34:23-24; Zac 2:5). \n\nimagination--rather, as Margin, \"the obstinacy\" or stubbornness.\n\n"]},{"type":"verse","number":18,"content":["Judah . . . Israel . . . together--Two distinct apostasies, that of Israel and that of Judah, were foretold (Jer 3:8, Jer 3:10). The two have never been united since the Babylonish captivity; therefore their joint restoration must be still future (Isa 11:12-13; Eze 37:16-22; Hos 1:11). \n\nnorth-- (Jer 3:12). \n\nland . . . given . . . inheritance-- (Amo 9:15).\n\n"]},{"type":"verse","number":19,"content":["The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done? \n\nput . . . among . . . children--the Greek for adoption means, literally, \"putting among the sons.\" \n\nthe children--that is, My children. \"How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?\" The answer is, they would acknowledge Him as \"Father,\" and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare Eze 37:3; CALVIN makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, \"My Father\" (Joh 1:12; Gal 4:6). The elect are \"children\" already in God's purpose; this is the ground of the subsequent realization of this relationship (Eph 1:5; Heb 2:13). \n\npleasant land-- (Jer 11:5; Eze 20:6; Dan 11:16, Margin). \n\nheritage of . . . hosts--a heritage the most goodly of all nations [MAURER]; or a \"heritage possessed by powerful hosts\" (Deu 4:38; Amo 2:9). The rendering \"splendors,\" instead of \"hosts,\" is opposed by the fact that the Hebrew for \"splendor\" is not found in the plural.\n\n"]},{"type":"verse","number":20,"content":["Surely--rather, \"But.\" \n\nhusband--literally, \"friend.\"\n\n"]},{"type":"verse","number":21,"content":["In harmony with the preceding promises of God, the penitential confessions of Israel are heard. \n\nhigh places--The scene of their idolatries is the scene of their confessions. Compare Jer 3:23, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare Jer 7:29; Jer 48:38).\n\n"]},{"type":"verse","number":22,"content":["Jehovah's renewed invitation (Jer 3:12, Jer 3:14) and their immediate response. \n\nheal--forgive (Ch2 30:18, Ch2 30:20; Hos 14:4). \n\nunto thee--rather, \"in obedience to thee\"; literally, \"for thee\" [ROSENMULLER].\n\n"]},{"type":"verse","number":23,"content":["multitude of mountains--that is, the multitude of gods worshipped on them (compare Psa 121:1-2, Margin).\n\n"]},{"type":"verse","number":24,"content":["shame--that is, the idols, whose worship only covers us with shame (Jer 11:13; Hos 9:10). So far from bringing us \"salvation,\" they have cost us our cattle and even our children, whom we have sacrificed to them.\n\n"]},{"type":"verse","number":25,"content":["(Ezr 9:7).\n\n\n\n\nNext: Jeremiah Chapter 4\n\n"]}],"introduction":"GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)\n\nThey say--rather, as Hebrew, \"saying,\" in agreement with \"the LORD\"; Jer 2:37 of last chapter [MAURER]. Or, it is equivalent to, \"Suppose this case.\" Some copyist may have omitted, \"The word of the Lord came to me,\" saying. \n\nshall he return unto her--will he take her back? It was unlawful to do so (Deu 24:1-4). \n\nshall not--Should not the land be polluted if this were done? \n\nyet return-- (Jer 3:22; Jer 4:1; Zac 1:3; compare Eze 16:51, Eze 16:58, Eze 16:60). \"Nevertheless,\" &c. (see on Isa 50:1).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/3.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":3},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/4.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":4},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/2.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":2},"numberOfVerses":24}