TRV
Translation
King James Version
Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:
KJV (with Strong's)
Thus saith H559 the LORD H3068; Stand H5975 in the court H2691 of the LORD'S H3068 house H1004, and speak H1696 unto all the cities H5892 of Judah H3063, which come H935 to worship H7812 in the LORD'S H3068 house H1004, all the words H1697 that I command H6680 thee to speak H1696 unto them; diminish H1639 not a word H1697:
Complete Jewish Bible
"ADONAI says: 'Stand in the courtyard of ADONAI's house and speak to the people from all the cities in Y'hudah who come to worship at ADONAI's house; say everything I order you to say to them, and don't leave out a word.
Berean Standard Bible
“This is what the LORD says: Stand in the courtyard of the house of the LORD and speak all the words I have commanded you to speak to all the cities of Judah who come to worship there. Do not omit a word.
American Standard Version
Thus saith Jehovah: Stand in the court of Jehovah’s house, and speak unto all the cities of Judah, which come to worship in Jehovah’s house, all the words that I command thee to speak unto them; diminish not a word.
World English Bible Messianic
Thus says the LORD: Stand in the court of the LORD’s house, and speak to all the cities of Judah, which come to worship in the LORD’s house, all the words that I command you to speak to them; don’t diminish a word.
Geneva Bible (1599)
Thus saith the Lord, Sande in the court of the Lordes House, and speake vnto all the cities of Iudah, which come to worshippe in the Lords House, all the wordes that I commaund thee to speake vnto them: keepe not a worde backe,
Young's Literal Translation
`Thus said Jehovah, Stand thou in the court of the house of Jehovah, and thou hast spoken unto all those of the cities of Judah who are coming in to bow themselves in the house of Jehovah, all the words that I have commanded thee to speak unto them, thou dost not diminish a word.
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Commentary on Jeremiah 26 verses 1–6
1 ¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
2 Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:
3 If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
4 And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;
6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I. God directed him where to preach this sermon, and when, and to what auditory, v. 2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deu 4:2.
II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jer 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jer 26:4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule - a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio - that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jer 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
Concerning Repentance 2.5.29-31
The Novatians bring up a question from the words of the apostle Peter. Because he said, “if perhaps,” they think that he did not imply that forgiveness would be granted on repentance. But let them consider concerning to whom the words were spoken—of Simon, who did not believe through faith but was contemplating trickery. So, too, the Lord, to him who said, “Lord, I will follow you wherever you go,” replied, “Foxes have holes.” For he knew that the man was not being fully sincere. If, then, the Lord refused to him who was not baptized permission to follow him, because he saw that he was not sincere, do you wonder that the apostle did not absolve him who after baptism was guilty of deceit and whom he declared to be still in the bond of iniquity? But let this be my answer to them. As to myself, I say that Peter did not doubt, and I do not think that so great a question can be so easily disposed of by the questionable interpretation of a single word. For if they think that Peter doubted, did God doubt, who said to the prophet Jeremiah, “Stand in the court of the Lord’s house, and you shall give an answer to all Judah, to those who have come to worship in the Lord’s house, even all the words that I have appointed for you to answer to them. Do not omit a word, perhaps they will listen and be converted.” Let them say, then, that God also did not know what would happen. But ignorance is not implied in that word, but the common custom of Holy Scripture is observed to be taken in its simplest sense. Inasmuch as the Lord says also to Ezekiel, “Son of man, I will send you to the house of Israel, to those who have angered me, both themselves and their ancestors, this very day, and you shall say to them, Thus says the Lord, if perhaps they will hear and be afraid.” Did God not know that they could or could not be converted? So, then, that expression is not always a proof of doubt.
JeromeAD 420
Commentary on Jeremiah
(Chapter 26, Verse 1 and following) In the beginning of the reign of Joahim, son of Josiah, king of Judah, this word came from the Lord, saying: Thus says the Lord: Stand in the court of the house of the Lord, and speak to all the cities of Judah, from which they come to worship in the house of the Lord, all the words that I have commanded you to speak to them. Do not withhold a word, lest they listen and each one turn away from their evil way. And I may repent of the evil (or remain silent about the evil) that I intend to do to them because of the wickedness of their deeds. This prophecy is superior to the previous one: although it was made under the same king. For that one was made in the fourth year of Jehoiakim son of Josiah king of Judah, but this one at the beginning of the same king, as the Scripture says: In the beginning of the reign of Jehoiakim son of Josiah king of Judah, this word came from the Lord. Therefore, as we have often said, the order of history should not be woven in the prophets, since at present, the earlier things are spoken afterwards, and the later things, before. But whoever is going to speak the word of the Lord, must stand with Moses (Deut. V), and listen with the Psalmist: Those who stand in the house of the Lord, in the courts of the house of our God (Psalm CXXXIV, 2). And it is commanded that he speaks to all the cities of Judah: although the seventy cities did not translate, lest it should appear unseemly to speak in the court of the house of the Lord to cities that were not present: but when he speaks to the people and to the citizens, he speaks to those cities. But it stands beautifully in the atrium and vestibule of the Temple of the Lord, so that by the opportunity of the Lord's prayer and adoration, they are compelled to hear the words of the Prophet. Do not, he says, withhold the word: though it may be sad, though the rage of the listeners may be stirred up against you, nevertheless say what has been commanded to you: not fearing the persecutions of those who are stirred up against you, but the command of the Lord who orders it. Perhaps, he says, they may hear and be converted. An ambiguous word, perhaps, cannot befit the majesty of the Lord, but it speaks to our affection: that man's free will be preserved, so that he is not compelled to do or not to do anything by its foreknowledge, as if by necessity. For it is not because God knows something will happen that it will therefore happen, but because it will happen, God knows it, as if he were prescient of future events. And yet it is to be understood, according to this same Jeremiah: if the Lord predicts evil and the people repent, he will also repent of the punishment he threatened to carry out. And if he has promised prosperity and the people act negligently, God may change his judgement and bring misfortunes instead of blessings. Such a thing is also mentioned in the Gospel: 'I will send my son, perhaps they will respect him' (Luke 20:13). This is indeed spoken from the perspective of almighty God. In fact, he also says this in the present: 'Perhaps they will listen and turn from their evil ways, so that when they have repented and I have relented of the disaster I had planned to bring on them, I will not carry out my plan.' But I think to do [it] because of the wickedness of their studies, which if they are changed, my opinion will be changed. Let us read the story of Jonah and Nineveh.
JeromeAD 420
SIX BOOKS ON JEREMIAH 5:36.3-7
Jeremiah is also instructed to speak to all the cities of Judah, although the Septuagint does not translate the word cities, lest it seem indecorous to speak to cities from the court of the house of the Lord, to which they are not present. Yet, when he addresses the people and the citizens, he speaks to the cities themselves. And he stands beautifully in the court and the vestibule of the temple of the Lord, that the people may be brought together to hear the words of the prophet through the occasion of praying to the Lord and adoring him. “Do not remove a word,” he is told, even though it may be sorrowful, even though your audience may be incited to rage against you, nevertheless speak what you have been commanded to say, not yielding to the fear that they will persecute you but only to the rule of the Lord! “Perhaps,” he thinks, “they will listen and be converted.” However, an ambiguous word like “perhaps” cannot be reconciled with the majesty of the Lord but speaks instead of our desire that human free will be served and that it not be compelled from the Lord’s foreknowledge, as though of necessity, either to act or to refrain from acting. For it is not because God knows the future that the future comes about, but it is because of what will happen that God knows it before it occurs. Nevertheless, Jeremiah knew that if the Lord warned of bad consequences and the people did penance, they would be repenting for the sake of what the Lord threatened to do to them. Likewise, if the Lord had promised prosperity and the people then acted with negligence, God would exchange the favorable outcome for a bad one. Such is what is also found in the Gospel: “I will send my son; perhaps they will respect him,” spoken indeed from the person of the omnipotent God. Furthermore, in the present passage, he says, “If, perhaps, they listen and are converted each one from his wicked way, then after they repent, I will change my punishment and not do to them what I had planned to do because of their evil, but only if they change first.” We should also read the story of Jonah and Nineveh.
John CassianAD 435
CONFERENCE 2:17.25
But if one says that God revoked that severe sentence in consideration of their penitence, according to what he says by Ezekiel, “If I say to the wicked, ‘You will surely die’ and he becomes penitent for his sin and does judgment and justice … he shall surely live; he shall not die,” we are similarly taught that we should not be obstinate in our resolve, but that we should with gentle pity soften down the threats that necessity called forth. That we may not conclude that the Lord granted this specially to the Ninevites, he continually affirms by Jeremiah that he will do the same in general toward all and promises that without delay he will change his sentence in accordance with what we deserve, saying, “I will suddenly speak against a nation and against a kingdom to root out and to pull down and to destroy it. If that nation repents of the evil which I have spoken against it, I also will repent of the evil which I thought to do to them. And I will suddenly speak of a nation and a kingdom, to build up and to plant it. If it shall do evil in My sight, that it obey not my voice: I will repent of the good that I thought to do to it.” To Ezekiel also: “Leave out not a word, if so they will hearken and be converted every one from his evil way that I may repent of the evil that I thought to do to them for the wickedness of their doings.” And by these passages it is declared that we ought not obstinately to stick to our decisions but to modify them with reason and judgment, and that better courses should always be adopted and preferred and that we should turn without any delay to that course that is considered the more profitable. For this above all that invaluable sentence teaches us, because though each person’s end is known beforehand to God before his birth, yet somehow God so orders all things by a plan and method for all, and with regard to human disposition, that he decides on everything not by the mere exercise of his power or according to the indescribable knowledge that his foreknowledge possesses but according to the people’s present actions, and he rejects or draws to himself each one, and daily he either grants or withholds his grace.
Theodoret of CyrusAD 458
ON JEREMIAH 6:26.3
He did not use the word perhaps out of ignorance, aware as he was of their disobedience. Instead, he expressed such uncertainty to avoid their taking note of the divine sentence and despairing of salvation. It resembles also what was said by Ezekiel, “If then they hear, if then they see.” In other words, it was not a result of ignorance. It was, rather, to prevent their saying, He foretold our disobedience, and he is trustworthy, so how is it possible for us to be changed? Thus, in the present words he emphasizes that it is possible to undergo a change in behavior, if they are willing.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 26:2 records a pivotal divine command to the prophet Jeremiah, instructing him to stand publicly in the sacred court of the LORD's house and deliver God's complete message, without any alteration or omission, to all the people of Judah gathered for worship. This directive initiates a dramatic confrontation, underscoring Jeremiah's unwavering commitment to proclaiming God's unvarnished truth, regardless of the severe personal cost or anticipated popular rejection, thereby setting the stage for a critical moment in his prophetic ministry.
CONTEXT
Literary Context: Jeremiah 26 marks a significant narrative shift within the book, moving from primarily prophetic oracles to a biographical account of Jeremiah's ministry and the intense opposition he encountered. This chapter immediately follows a series of Temple sermons (Jeremiah 7-10), where Jeremiah had already forcefully denounced the people's misplaced confidence in the Temple and their pervasive idolatry. The command in Jeremiah 26:2 serves as the direct catalyst for the events that unfold, detailing the immediate and perilous implications of prophetic obedience in a society deeply entrenched in rebellion. The subsequent verses reveal the specific content of Jeremiah's message—a stark warning of destruction akin to Shiloh if they failed to repent (Jeremiah 26:6)—which directly incites the priests, false prophets, and the populace to demand his execution (Jeremiah 26:8-9). This narrative highlights the perilous nature of speaking God's truth to a resistant audience.
Historical & Cultural Context: This critical event is situated early in the reign of King Jehoiakim (circa 609-598 BC), a period characterized by profound political instability and spiritual decay in Judah. Jehoiakim, a vassal king installed by Egypt, governed through oppression and injustice, marked by a defiant rejection of God's covenant. The Temple court was far more than a mere religious precinct; it functioned as a central hub for social, legal, and political activities, making it an exceptionally public, yet inherently dangerous, platform for Jeremiah's divine proclamation. People from "all the cities of Judah" regularly traveled to Jerusalem for religious festivals and acts of worship, ensuring a broad and diverse audience for Jeremiah's message. Culturally, the populace harbored a strong, yet tragically misguided, confidence in the inviolability of the Temple, believing its physical presence guaranteed God's protection irrespective of their moral conduct. Jeremiah's message directly challenged this false security, rendering it profoundly offensive and politically subversive in the eyes of the ruling establishment and the religious elite.
Key Themes: Jeremiah 26:2 profoundly contributes to several overarching themes present throughout the book of Jeremiah and the broader prophetic tradition. Firstly, it emphatically underscores the theme of Divine Authority and Prophetic Mandate, emphasizing that Jeremiah is merely a faithful mouthpiece for the LORD, not speaking his own words but "all the words that I command thee." This highlights the sacred and non-negotiable duty of the prophet to remain utterly faithful to the divine source of the message. Secondly, the explicit command "diminish not a word" introduces the crucial theme of Uncompromising Truth and Prophetic Integrity. It stresses the absolute necessity of delivering God's message completely, without fear, favor, or self-censorship, even when such a message is unpopular or personally perilous. This theme resonates deeply with the broader biblical principle of not adding to or subtracting from God's revealed word, as powerfully articulated in Deuteronomy 4:2 and reiterated in the New Testament warning found in Revelation 22:18-19. Thirdly, the specific setting in the "court of the LORD'S house" highlights the theme of Public Proclamation and National Accountability, signifying that God's message is intended for the entire nation and demands a public response from all its citizens. Finally, while not explicitly detailed in this verse, the implied content of "all the words" points directly to the overarching theme of the Urgency of Repentance and the Inevitable Consequences of Disobedience that permeates Jeremiah's entire ministry, as the refusal to heed the full message would inevitably lead to severe divine judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 26:2 is replete with literary devices that significantly amplify its profound message and underscore the gravity of the prophetic task. The verse prominently employs Divine Command, a direct and unequivocal imperative from God to Jeremiah, which immediately establishes the absolute authority and non-negotiable nature of the prophetic commission. The specified setting, "the court of the LORD'S house," functions as potent Symbolism, representing both the spiritual heart of Israelite worship and, paradoxically, the focal point of their misplaced security and deep-seated rebellion. By commanding Jeremiah to speak precisely in this sacred space, God directly challenges their erroneous trust in the physical Temple while their hearts remain far from Him. The phrase "all the words that I command thee to speak unto them; diminish not a word" utilizes powerful Emphasis through both repetition and negation. The repetition of "words" and "speak" underscores the verbal nature and the exhaustive totality of the divine message, while the stark negative command "diminish not a word" serves as a forceful Prohibition, highlighting the critical importance of prophetic integrity and the severe consequences of failing to deliver God's message in its complete form. This combination of devices also generates a palpable sense of Urgency and Confrontation, as Jeremiah is tasked with delivering an unpalatable and potentially life-threatening truth in a highly public and inherently hostile environment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:2 stands as a foundational text for comprehending the nature of divine revelation and the indispensable role of the prophet. It unequivocally establishes God as the sovereign communicator, whose words are to be delivered without human alteration, fear, or compromise. The imperative "diminish not a word" underscores the absolute integrity and unwavering faithfulness required of all who are entrusted with proclaiming God's truth, highlighting that fidelity to the divine message must always take precedence over personal safety, popular approval, or political expediency. This verse profoundly teaches that God's word is complete, authoritative, and demands full and unreserved reception, challenging any human tendency to selectively embrace or reject parts of God's truth based on personal preference or convenience. Furthermore, it reveals God's persistent and compassionate desire to communicate with His people, even in their profound rebellion, offering a final, clear opportunity for repentance before the inevitable onset of judgment.
REFLECTION AND APPLICATION
Jeremiah 26:2 serves as a timeless and profound charge for all who handle God's Word, whether in public ministry, theological scholarship, or personal witness. It calls us to a radical faithfulness that transcends human fear, cultural pressures, or the pervasive desire for popularity and acceptance. Just as Jeremiah was divinely commanded to deliver "all the words" without diminishing "a word," so too are believers today called to uphold the full and uncompromised counsel of God, embracing both its comforting promises and its challenging, often uncomfortable, demands. This requires a deep and sustained commitment to diligently studying Scripture, understanding its rich context, and humbly submitting to its ultimate authority, even when its truths are counter-cultural, personally convicting, or unpopular. It challenges us to critically examine our own tendencies to soften, omit, reinterpret, or dilute God's truth to make it more palatable to ourselves or to a skeptical world. True love for God and genuine compassion for our neighbor compel us to share the complete, unvarnished truth, trusting the Holy Spirit alone to bring conviction, transformation, and ultimate salvation.
Questions for Reflection
FAQ
What was the significance of Jeremiah speaking in the "court of the LORD'S house"?
Answer: The "court of the LORD'S house" (the Temple court) was the most public, prominent, and sacred space in Jerusalem. It served as the primary gathering place for all who came to worship, including countless pilgrims from "all the cities of Judah." By commanding Jeremiah to speak there, God ensured that his message would reach the widest possible audience, making it a national proclamation of immense consequence. Furthermore, this location served as a direct and profound challenge to the people's false security in the Temple, as they erroneously believed its mere physical presence guaranteed God's protection, regardless of their sin. Jeremiah's message, delivered precisely in this holy place, powerfully underscored that God's judgment would indeed begin at His own house if the people did not repent, a principle later echoed in 1 Peter 4:17.
Why was it so important for Jeremiah to "diminish not a word"?
Answer: The command "diminish not a word" was of paramount importance for several critical reasons. Firstly, it underscored the absolute divine authority of the message; Jeremiah was strictly a messenger, not the author, and therefore possessed no right whatsoever to alter God's perfect and infallible word. Secondly, it powerfully highlighted the unwavering integrity and faithfulness required of a true prophet, sharply distinguishing him from the numerous false prophets who would speak pleasant lies and prophecies of peace (Jeremiah 14:14). Thirdly, the message itself was a severe and urgent warning of impending judgment, which the people desperately needed to hear in its complete and unvarnished fullness to have any genuine chance of repentance and averting disaster. Softening, omitting, or reinterpreting any part of it would have constituted a profound disservice to both God's truth and the people's eternal well-being. This foundational principle of not altering God's word is central to biblical truth, powerfully echoed in Deuteronomy 4:2 and reiterated in Proverbs 30:6.
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:2, with its profound emphasis on the uncompromising delivery of God's unadulterated word, finds its ultimate and perfect fulfillment in the person and ministry of Jesus Christ. Jeremiah, the faithful prophet, was commanded to speak "all the words" of the LORD without diminishing a single one, a daunting task that inevitably brought him immense persecution and suffering. This prophetic charge powerfully foreshadows Jesus, who is not merely a prophet but the very Word Incarnate (John 1:1, John 1:14). Jesus perfectly embodied, perfectly lived, and perfectly proclaimed the full counsel of God, never diminishing, altering, or compromising the Father's message, even when such unwavering faithfulness led Him directly to the cross. He spoke with unparalleled divine authority, declaring, "Truly, truly, I say to you, before Abraham was, I am" (John 8:58). Like Jeremiah, Jesus boldly delivered challenging truths, calling for radical repentance and exposing deep-seated hypocrisy, particularly within the very Temple precincts (Matthew 21:12-13). He faced ultimate rejection, false accusation, and a sacrificial death for His unwavering faithfulness to God's will and word (Mark 14:61-64). Thus, Jeremiah's solemn charge to "diminish not a word" is perfectly and completely fulfilled in Christ, who is the full, final, and complete revelation of God Himself, the one through whom God has definitively "spoken to us by his Son" (Hebrews 1:1-2).