Jeremiah 36:17

Translation
King James Version
And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth?
Ask
KJV (with Strong's)
And they asked H7592 Baruch H1263, saying H559, Tell H5046 us now, How didst thou write H3789 all these words H1697 at his mouth H6310?
Ask
Complete Jewish Bible
Then they asked Barukh, "Tell us now, how did you write all these words? At his dictation?"
Ask
Berean Standard Bible
“Tell us now,” they asked Baruch, “how did you write all these words? Was it at Jeremiah’s dictation?”
Ask
American Standard Version
And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth?
Ask
World English Bible Messianic
They asked Baruch, saying, Tell us now, How did you write all these words at his mouth?
Ask
Geneva Bible (1599)
And they examined Baruch, saying, Tell vs nowe, howe diddest thou write all these wordes at his mouth?
Ask
Young's Literal Translation
And they asked Baruch, saying, `Declare, we pray thee, to us, how didst thou write all these words--from his mouth?'
Ask
See also
John 9:15John 9:10John 9:11John 9:26John 9:27
In the KJVVerse 19,860 of 31,102

Study This Verse

SUMMARY

Jeremiah 36:17 records a pivotal moment in the transmission of divine revelation, as the Judean princes, having heard the scroll's contents, directly interrogate Baruch, Jeremiah's faithful scribe. Their pointed question, "Tell us now, How didst thou write all these words at his mouth?", reveals their profound awe and concern regarding the origin and authenticity of the powerful prophetic message, underscoring the direct, dictated nature of the words delivered through Jeremiah from the Lord.

CONTEXT

  • Literary Context: This verse is situated within a dramatic and critical narrative in Jeremiah chapter 36, which chronicles the writing, reading, and ultimate rejection of God's word by King Jehoiakim. Following God's explicit command to Jeremiah to record all the prophecies spoken against Israel, Judah, and the nations since Josiah's reign (Jeremiah 36:2), Jeremiah, being physically restricted from the temple, enlisted his trusted scribe, Baruch, to transcribe the divine oracles (Jeremiah 36:4). Baruch subsequently read the scroll publicly in the temple during a fast (Jeremiah 36:8-10), and later, at the request of Micaiah, to the assembled princes in the scribe's chamber (Jeremiah 36:14-15). The princes' reaction to the scroll's terrifying message—fear, awe, and a desire for verification—leads directly to their probing question in verse 17, demonstrating the profound impact of the prophetic word upon them before its ultimate rejection by the king.
  • Historical & Cultural Context: The events of Jeremiah chapter 36 unfold during the tumultuous fourth year of King Jehoiakim's reign (c. 605-604 BC). This era was characterized by significant geopolitical upheaval, with the declining Assyrian empire, the rising power of Babylon (which had just defeated Egypt at Carchemish), and Judah's precarious position caught between these great powers. King Jehoiakim, unlike his reformist father Josiah, was a wicked and rebellious monarch who openly defied God's commands, engaged in injustice, and persecuted God's prophets. In this cultural setting, scribes like Baruch played an indispensable role in the ancient Near East, serving as highly trained professionals responsible for documenting legal, administrative, and religious texts. The public reading of official documents, especially prophetic pronouncements, was a recognized and authoritative method of disseminating crucial information, often carrying significant political and theological weight, demanding a response from both the leadership and the populace. The princes' inquiry reflects the cultural expectation of verifying the source and authenticity of such weighty pronouncements.
  • Key Themes: Jeremiah 36:17 contributes significantly to several foundational themes within the book of Jeremiah and broader biblical theology. It powerfully underscores the theme of Divine Revelation and Inspiration, emphasizing that God's word is not a human construct but originates directly from Him, conveyed through His chosen prophet. The meticulous process of dictation and transcription highlights the Authority and Reliability of God's Word, reinforcing that these are not mere human opinions but divine decrees, demanding a response. Furthermore, the princes' inquiry points to the theme of Authenticity and Verification, as they seek to confirm the true source of the message before presenting it to the king, a critical step in acknowledging its divine origin. This narrative also implicitly showcases the Role of the Prophet and Scribe as faithful conduits of God's message, even in the face of widespread rejection and persecution, a theme consistently echoed throughout Jeremiah's ministry, such as in Jeremiah 1:7-9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • asked (Hebrew, shâʼal', H7592): This primitive root means "to inquire," "to request," or "to demand." In this context, it signifies a formal and serious inquiry from the princes, not a casual question. Their asking implies a desire for clarification and verification, indicating the weight they attributed to the words they had just heard. It suggests a process of cross-examination or seeking testimony, reflecting the gravity of the message and their need to understand its precise origin.
  • write (Hebrew, kâthab', H3789): A primitive root meaning "to grave," "to inscribe," "to describe," or "to prescribe." Here, it refers specifically to the physical act of recording text, emphasizing the laborious process of putting words onto a scroll. The princes' question about how Baruch wrote points to their interest in the method of transcription, particularly given the profound and extensive nature of the message, hinting at the extraordinary effort or perhaps even a supernatural element in its composition.
  • words (Hebrew, dâbâr', H1697): From the root דָבַר, meaning "to speak," this noun refers to a "word," "matter," "thing," or "affair." In a prophetic context, it almost invariably denotes a divine utterance or message. The use of "all these words" highlights the comprehensive nature of the prophecy and its divine origin, signifying not just individual words but the entire body of revelation that had been dictated, emphasizing its totality and overwhelming impact.
  • mouth (Hebrew, peh', H6310): This noun literally refers to the physical mouth, but often figuratively denotes "speech," "utterance," "command," or "source of speaking." The phrase "at his mouth" (מִפִּיו, mippîw) is a crucial idiom, signifying direct dictation or speaking from the source. It underscores that the words originated directly from Jeremiah's spoken word, not from Baruch's own composition or interpretation, thereby emphasizing the immediate, unmediated, and authoritative nature of the prophetic transmission from God through Jeremiah.

Verse Breakdown

  • "And they asked Baruch, saying": This clause initiates the direct, formal interrogation of Baruch by the Judean princes. Having just heard the scroll's contents, their immediate action is to seek clarification from the one who physically recorded the message, highlighting their serious engagement with the terrifying prophecies. The phrase "saying" introduces their direct speech, bringing the reader into the immediacy of the moment.
  • "Tell us now": This imperative conveys a sense of urgency and a demand for immediate disclosure. It reflects the princes' pressing need for an explanation regarding the scroll's creation, indicating their initial fear, awe, and perhaps even bewilderment at the powerful and comprehensive message that had just been read to them. They seek not merely information, but a testimony.
  • "How didst thou write all these words": This is the core of their inquiry, focusing on the method of transcription. They are not questioning if Baruch wrote them, but how he managed to record such a comprehensive, detailed, and impactful message. This implies a recognition of the extraordinary nature of the task and the words themselves, perhaps wondering if there was a special process or divine assistance involved in the dictation of such a voluminous and precise prophecy.
  • "at his mouth?": This crucial phrase specifies the source and manner of dictation, serving as the critical point of their inquiry. It confirms their understanding that the words were not Baruch's own composition or even Jeremiah's independent writing, but were directly spoken by Jeremiah and recorded verbatim by Baruch. This idiom emphasizes the direct, dictated nature of the divine revelation, underscoring its authority and authenticity as God's message delivered through His prophet, making it clear that Baruch was merely the scribe, not the author.

Literary Devices

The verse primarily employs Direct Discourse, presenting the exact words of the princes' inquiry to Baruch. This technique immediately draws the reader into the scene, enhancing the dramatic tension and highlighting the urgency and directness of their question, allowing their awe and concern to be felt directly. The phrase "at his mouth" functions as a potent Metonymy, where "mouth" stands for the act of speaking or dictation, emphasizing the direct verbal transmission of the prophetic message from Jeremiah to Baruch, underscoring the immediate and unmediated nature of the divine word. Furthermore, the entire interaction serves as a form of Inquiry, a literary device where characters seek information, which in this context, underscores the princes' desperate desire to verify the authenticity and origin of the terrifying prophecies they have just heard, demonstrating their initial, albeit fleeting, reverence for the divine message.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 36:17 offers profound insights into the nature of divine revelation and the meticulous process by which God's word was preserved and transmitted. The princes' question about the method of writing underscores the biblical understanding of inspiration—that God's message is not merely human insight or invention but originates directly from Him, conveyed through chosen human instruments. Baruch's role as a faithful scribe, meticulously recording "at his mouth," exemplifies the human agency involved in the transmission of Scripture, yet always subservient to the divine source. This passage powerfully affirms the authority and reliability of the prophetic word, emphasizing that its power and truth derive from its divine origin, not from the human conduit. It challenges us to consider the seriousness with which we approach and receive God's inspired word today, recognizing its inherent authority and transformative power.

REFLECTION AND APPLICATION

Jeremiah 36:17 invites us to reflect deeply on the profound privilege and solemn responsibility of receiving God's word. Just as the princes were compelled to inquire about the source and method of the scroll's writing, we too should approach Scripture with a deep reverence for its divine origin and an earnest desire to comprehend its truth. This passage serves as a potent reminder that the Bible is not merely human literature, subject to our whims or interpretations, but the very breath and voice of God, meticulously preserved through faithful scribes and prophets. Our response to God's word should not be one of casual dismissal, selective acceptance, or intellectual critique, but rather one of humble submission, earnest inquiry into its meaning, and obedient application of its principles. It also encourages us to emulate Baruch's faithfulness and diligence in our own spheres, whether by diligently studying, teaching, sharing, or accurately transmitting the Scriptures, ensuring its integrity and power are conveyed to future generations. We are called to treat God's word as a living, active, and authoritative guide for our lives, recognizing its inherent power to convict, transform, and direct us in righteousness.

Questions for Reflection

  • How does the princes' inquiry about the origin of the words challenge or affirm your own understanding of biblical inspiration and the authority of Scripture?
  • In what specific ways can you emulate Baruch's faithfulness and diligence in your personal engagement with God's word today, both in study and in sharing?
  • What is your typical response when confronted with a challenging, convicting, or uncomfortable message from Scripture? Do you seek to understand its divine origin and submit to it, or do you tend to dismiss or rationalize it away?

FAQ

What was the significance of the princes asking "How didst thou write all these words at his mouth?"

Answer: The question was highly significant because it sought to verify the authenticity and direct origin of the prophetic message. The phrase "at his mouth" (מִפִּיו, mippîw) explicitly refers to direct dictation, implying a verbatim transcription. The princes were not merely curious about the mechanics of writing; they wanted to confirm that the terrifying and comprehensive words they had heard truly came from Jeremiah, and by extension, from the Lord Himself, as a direct, unmediated utterance. This inquiry underscores their initial awe and fear in response to the divine warning, before King Jehoiakim's subsequent defiant act of burning the scroll in Jeremiah 36:23. Their question validated the prophetic process even if the king later rejected the message.

Why was Baruch, not Jeremiah, reading and writing the scroll?

Answer: Jeremiah 36:5 states that Jeremiah was "shut up," meaning he was restricted from entering the house of the Lord or public spaces where he could deliver the message himself. This restriction likely stemmed from his previous prophetic pronouncements that had angered the authorities and led to his imprisonment or confinement (Jeremiah 32:2). Therefore, Jeremiah called upon Baruch, his trusted scribe and assistant (Jeremiah 32:12-16), to act as his proxy. Baruch's role was crucial for the transmission of God's word during Jeremiah's confinement, enabling the divine message to still reach the people and the officials despite the prophet's physical limitations.

CHRIST-CENTERED FULFILLMENT

Jeremiah 36:17, though deeply rooted in Old Testament history, points forward to the ultimate and perfect fulfillment of God's revelation in the person of Jesus Christ. The meticulous care taken to record Jeremiah's words "at his mouth" foreshadows the complete and final revelation found in the Incarnate Word. While Jeremiah was a prophet through whom God spoke, Jesus is the very Word of God made flesh (John 1:14), the direct, perfect, and ultimate expression of God's character and will. No longer is divine truth merely dictated through a human prophet; it is embodied in a divine Person. Jesus is the one through whom God has "spoken to us by his Son" (Hebrews 1:1-2), transcending the need for scribes to record words from a prophet's mouth because He Himself is the living, breathing, and perfect revelation of the Father. The princes' desire for authenticity finds its ultimate answer in Christ, who perfectly reveals the Father (John 14:9) and whose words are "spirit and life" (John 6:63). In Him, the divine message is not merely heard but seen, touched, and experienced, fulfilling all prophecy and establishing a new covenant where God's law is written on hearts, not just on scrolls (Jeremiah 31:33).

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Commentary on Jeremiah 36 verses 9–19

It should seem that Baruch had been frequently reading out of the book, to all companies that would give him the hearing, before the most solemn reading of it altogether which is here spoken of; for the directions were given about it in the fourth year of Jehoiakim, whereas this was done in the fifth year, Jer 36:9. But some think that the writing of the book fairly over took up so much time that it was another year ere it was perfected; and yet perhaps it might not be past a month or two; he might begin in the latter end of the fourth year and finish it in the beginning of the fifth, for thee ninth month refers to the computation of the year in general, not to the year of that reign. Now observe here, 1. The government appointed a public fast to be religiously observed (Jer 36:9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (Jer 14:1): They proclaimed a fast to the people; whether the king and princes or the priests, ordered this fast, is not certain; but it was plain that God by his providence called them aloud to it. Note, Great shows of piety and devotion may be found even among those who, though they keep up these forms of godliness, are strangers and enemies to the power of it. But what will such hypocritical services avail? Fasting, without reforming and turning away from sin, will never turn away the judgments of God, Jon 3:10. Notwithstanding this fast, God proceeded in his controversy with this people. 2. Baruch repeated Jeremiah's sermons publicly in the house of the Lord, on the fast-day. He stood in a chamber that belonged to Gemariah, and out of a window, or balcony, read to the people that were in the court, Jer 36:10. Note, When we are speaking to God we must be willing to hear from him; and therefore, on days of fasting and prayer, it is requisite that the word be read and preached. Hearken unto me, that God may hearken unto you. Jdg 9:7. For our help in suing out mercy and grace, it is proper that we should be told of sin and duty. 3. An account was brought of this to the princes that attended the court and were now together in the secretary's office, here called the scribe's chamber, Jer 36:12. It should seem, though the princes had called the people to meet in the house of God, to fact, and pray, and hear the word, they did not think fit to attend there themselves, which was a sign that it was not from a principle of true devotion, but merely for fashion sake, that they proclaimed this fast. We are willing to hope that it was not with a bad design, to bring Jeremiah into trouble for his preaching, but with a good design, to bring the princes into trouble for their sins, that Michaiah informed the princes of what Baruch had read; for his father Gemariah so far countenanced Baruch as to lend him his chamber to read out of. Michaiah finds the princes sitting in the scribe's chamber, and tells them they had better have been where he had been, hearing a good sermon in the temple, which he gives them the heads of. Note, When we have heard some good word that has affected and edified us we should be ready to communicate it to others that did not hear it, for their edification. Out of the abundance of the heart the mouth speaks. 4. Baruch is sent for, and is ordered to sit down among them and read it all over again to them (Jer 36:14, Jer 36:15), which he readily did, not complaining that he was weary with his public work and therefore desiring to be excused, nor upbraiding the princes with their being absent from the temple, where they might have heard it when he read it there. Note, God's ministers must become all things to all men, if by any means they may gain some, must comply with them in circumstances, that they may secure the substance. St. Paul preached privately to those of reputation, Gal 2:2. 5. The princes were for the present much affected with the word that was read to them, Jer 36:16. Observe, They heard all the words they did not interrupt him, but very patiently attended to the reading of the whole book; for otherwise how could they form a competent judgment of it? And, when they had heard all, they were afraid, were all afraid, one as well as another; like Felix, who trembled at Paul's reasonings. The reproofs were just, the threatenings terrible, and the predictions now in a fair way to be fulfilled; so that, laying all together, they were in a great consternation. We are not told what impressions this reading of the roll made upon the people (Jer 36:10), but the princes were put into a fright by it, and (as some read it) looked one upon another, not knowing what to say. They were all convinced that it was worthy to be regarded, but none of them had courage to second it, only they agreed to tell the king of all these words; and, if he think fit to give credit to them, they will, otherwise not, no, though it were to prevent the ruin of the nation. And yet at the same time they knew the king's mind so far that they advised Baruch and Jeremiah to hide themselves (Jer 36:19) and to shift as they could for their own safety, expecting no other than that the king, instead of being convinced, would be exasperated. Note, It is common for sinners, under convictions, to endeavour to shake them off, by shifting off the prosecution of them to other persons, as these princes here, or to another more convenient season, as Felix. 6. They asked Baruch a trifling question, How he wrote all these words (v. 17), as if they suspected there was something extraordinary in it; but Baruch gives them a plain answer, that there was nothing but what was common in the manner of the writing - Jeremiah dictated and he wrote, Jer 36:18. But thus it is common for those who would avoid the convictions of the word of God to start needless questions about the way and manner of the inspiration of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–19. Public domain.
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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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