{"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":6,"content":[{"type":"verse","number":2,"content":["likened--rather, \"I lay waste.\" Literally, \"O comely and delicate one, I lay waste the daughter of Zion,\" that is, \"thee.\" So Zac 3:9, \"before Joshua,\" that is, \"before thee\" [MAURER].\n\n"]},{"type":"verse","number":3,"content":["shepherds--hostile leaders with their armies (Jer 1:15; Jer 4:17; Jer 49:20; Jer 50:45). \n\nfeed--They shall consume each one all that is near him; literally, \"his hand,\" that is, the place which he occupies (Num 2:17; see on Isa 56:5).\n\n"]},{"type":"verse","number":4,"content":["The invading soldiers encourage one another to the attack on Jerusalem. \n\nPrepare--literally, \"Sanctify\" war, that is, Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (compare Isa 13:3). \n\nat noon--the hottest part of the day when attacks were rarely made (Jer 15:8; Jer 20:16). Even at this time they wished to attack, such is their eagerness. \n\nWoe unto us--The words of the invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack (Jer 6:5).\n\n"]},{"type":"verse","number":6,"content":["cast--Hebrew, \"pour out\"; referring to the emptying of the baskets of earth to make the mound, formed of \"trees\" and earthwork, to overtop the city walls. The \"trees\" were also used to make warlike engines. \n\nthis--pointing the invaders to Jerusalem. \n\nvisited--that is, punished. \n\nwholly oppression--or join \"wholly\" with \"visited,\" that is, she is altogether (in her whole extent) to be punished [MAURER].\n\n"]},{"type":"verse","number":7,"content":["fountain--rather, a well dug, from which water springs; distinct from a natural spring or fountain. \n\ncasteth out--causeth to flow; literally, \"causeth to dig,\" the cause being put for the effect (Kg2 21:16, Kg2 21:24; Isa 57:20). \n\nme--Jehovah.\n\n"]},{"type":"verse","number":8,"content":["Tender appeal in the midst of threats. \n\ndepart--Hebrew, \"be torn away\"; Jehovah's affection making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear Himself from it (Eze 23:18; Hos 9:12; Hos 11:8).\n\n"]},{"type":"verse","number":9,"content":["The Jews are the grapes, their enemies the unsparing gleaners. \n\nturn back . . . hand--again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (Jer 52:28-30; Kg2 24:14; Kg2 25:11).\n\n"]},{"type":"verse","number":10,"content":["ear is uncircumcised--closed against the precepts of God by the foreskin of carnality (Lev 26:41; Eze 44:7; Act 7:51). \n\nword . . . reproach-- (Jer 20:8).\n\n"]},{"type":"verse","number":11,"content":["fury of . . . Lord--His denunciations against Judah communicated to the prophet. \n\nweary with holding in-- (Jer 20:9). \n\nI will pour--or else imperative: the command of God (see Jer 6:12), \"Pour it out\" [MAURER]. \n\naged . . . full of days--The former means one becoming old; the latter a decrepit old man [MAURER] (Job 5:26; Isa 65:20).\n\n"]},{"type":"verse","number":12,"content":["The very punishments threatened by Moses in the event of disobedience to God (Deu 28:30). \n\nturned--transferred.\n\n"]},{"type":"verse","number":13,"content":["(Jer 8:10; Isa 56:11; Mic 3:11).\n\n"]},{"type":"verse","number":14,"content":["hurt--the spiritual wound. \n\nslightly--as if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness. \n\nsaying--namely, the prophets and priests (Jer 6:13). Whereas they ought to warn the people of impending judgments and the need of repentance, they say there is nothing to fear. \n\npeace--including soundness. All is sound in the nation's moral state, so all will be peace as to its political state (Jer 4:10; Jer 8:11; Jer 14:13; Jer 23:17; Eze 13:5, Eze 13:10; Eze 22:28).\n\n"]},{"type":"verse","number":15,"content":["ROSENMULLER translates, \"They ought to have been ashamed, because . . . but,\" &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (Gen 20:9; Mal 2:7). MAURER translates, \"They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them\" (Jer 3:3; Jer 8:12; Eze 3:7; Zep 3:5). \n\nthem that fall--They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [CALVIN].\n\n"]},{"type":"verse","number":16,"content":["Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered. \n\nold paths--Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a \"way cast up\" at all (Jer 18:15; Psa 139:24; Mal 4:4). \n\nrest-- (Isa 28:12; Mat 11:29).\n\n"]},{"type":"verse","number":17,"content":["watchmen--prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Isa 21:11; Isa 58:1; Eze 3:17; Hab 2:1).\n\n"]},{"type":"verse","number":18,"content":["congregation--parallel to \"nations\"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (Jer 6:16-17), and that they deserve the severe punishment about to be inflicted on them (Jer 6:19). \n\nwhat is among them--what deeds are committed by the Israelites (Jer 6:16-17) [MAURER]. Or, \"what punishments are about to be inflicted on them\" [CALVIN].\n\n"]},{"type":"verse","number":19,"content":["(Isa 1:2). \n\nfruit of . . . thoughts-- (Pro 1:31). \n\nnor to my law, but rejected it--literally, \"and (as to) My law they have rejected it.\" The same construction occurs in Gen 22:24. Literally, \"To what purpose is this to Me, that incense cometh to Me?\" \n\nincense . . . cane-- (Isa 43:24; Isa 60:6). No external services are accepted by God without obedience of the heart and life (Jer 7:21; Psa 50:7-9; Isa 1:11; Mic 6:6, &c.). \n\nsweet . . . sweet--antithesis. Your sweet cane is not sweet to Me. The calamus.\n\n"]},{"type":"verse","number":21,"content":["stumbling-blocks--instruments of the Jews' ruin (compare Mat 21:44; Isa 8:14; Pe1 2:8). God Himself (\"I\") lays them before the reprobate (Psa 69:22; Rom 1:28; Rom 11:9). \n\nfathers . . . sons . . . neighbour . . . friend--indiscriminate ruin.\n\n"]},{"type":"verse","number":22,"content":["north . . . sides of the earth--The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for \"sides\" ought to be translated, see on Isa 14:13) of the earth. The Chaldees are meant (Jer 1:15; Jer 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (Jer 50:41-43).\n\n"]},{"type":"verse","number":23,"content":["like the sea-- (Isa 5:30). \n\nas men for war--not that they were like warriors, for they were warriors; but \"arrayed most perfectly as warriors\" [MAURER].\n\n"]},{"type":"verse","number":24,"content":["fame thereof--the report of them.\n\n"]},{"type":"verse","number":25,"content":["He addresses \"the daughter of Zion\" (Jer 6:23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls, \n\nsword of the enemy--literally \"there is a sword to the enemy\"; the enemy hath a sword.\n\n"]},{"type":"verse","number":26,"content":["wallow . . . in ashes-- (Jer 25:34; Mic 1:10). As they usually in mourning only \"cast ashes on the head,\" wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Eze 27:30). \n\nas for an only son-- (Amo 8:10; Zac 12:10). \n\nlamentation--literally, \"lamentation expressed by beating the breast.\"\n\n"]},{"type":"verse","number":27,"content":["tower . . . fortress-- (Jer 1:18), rather, \"an assayer (and) explorer.\" By a metaphor from metallurgy in Jer 6:27-30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for \"assayer\" (English Version, \"tower\") is from a root \"to try\" metals. \"Explorer\" (English Version, \"fortress\") is from an Arabic root, \"keen-sighted\"; or a Hebrew root, \"cutting,\" that is, separating the metal from the dross [EWALD]. GESENIUS translates as English Version, \"fortress,\" which does not accord with the previous \"assayer.\"\n\n"]},{"type":"verse","number":28,"content":["grievous revolters--literally \"contumacious of the contumacious,\" that is, most contumacious, the Hebrew mode of expressing a superlative. So \"the strong among the mighty,\" that is, the strongest (Eze 32:21). See Jer 5:23; Hos 4:16. \n\nwalking with slanders-- (Jer 9:4). \"Going about for the purpose of slandering\" [MAURER]. \n\nbrass, &c.--that is, copper. It and \"iron\" being the baser and harder metals express the debased and obdurate character of the Jews (Isa 48:4; Isa 60:17).\n\n"]},{"type":"verse","number":29,"content":["bellows . . . burned--So intense a heat is made that the very bellows are almost set on fire. ROSENMULLER translates not so well from a Hebrew root, \"pant\" or \"snort,\" referring to the sound of the bellows blown hard. \n\nlead--employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (Jer 5:3; Pe1 1:7). \n\nconsumed of the fire--In the Chetib, or Hebrew text, the \"consumed\" is supplied out of the previous \"burned.\" Translating as ROSENMULLER, \"pant,\" this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get \"is consumed of the fire.\" This is an argument for the translation, \"are burned.\" \n\nfounder--the refiner. \n\nwicked . . . not plucked away--answering to the dross which has no good metal to be separated, the mass being all dross.\n\n"]},{"type":"verse","number":30,"content":["Reprobate--silver so full of alloy as to be utterly worthless (Isa 1:22). The Jews were fit only for rejection.\n\nThe prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from Jer 26:1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (Jer 7:4, Jer 7:10).\n\n\n\n\nNext: Jeremiah Chapter 7\n\n"]}],"introduction":"ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)\n\nBenjamin--Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen. \n\nblow . . . trumpet . . . Tekoa--Tikehu, Tekoa form a play on sounds. The birthplace of Amos. \n\nBeth-haccerem--meaning in Hebrew, \"vineyard-house.\" It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/6.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":6},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/7.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":7},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/5.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":5},"numberOfVerses":27}