What number verse is Jeremiah 36:27 in the Bible?

Jeremiah 36:27 is the 19,870th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Jeremiah 36:27 sits at position 19,870.

Translation

King James Version

Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying,

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KJV (with Strong's)

Then the word ^H1697 of the LORD ^H3068 came to Jeremiah ^H3414, after ^H310 that the king ^H4428 had burned ^H8313 the roll ^H4039, and the words ^H1697 which Baruch ^H1263 wrote ^H3789 at the mouth ^H6310 of Jeremiah ^H3414, saying ^H559,

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Complete Jewish Bible

Then this word of ADONAI came to Yirmeyahu after the king had burned the scroll with the words Barukh had written at Yirmeyahu's dictation:

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Berean Standard Bible

After the king had burned the scroll containing the words that Baruch had written at Jeremiah’s dictation, the word of the LORD came to Jeremiah:

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American Standard Version

Then the word of Jehovah came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying,

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World English Bible Messianic

Then the LORD’s word came to Jeremiah, after that the king had burned the scroll, and the words which Baruch wrote at the mouth of Jeremiah, saying,

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Geneva Bible (1599)

Then the word of the Lord came to Ieremiah (after that the King had burnt the roule and the words which Baruch wrote at the mouth of Ieremiah) saying,

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Young's Literal Translation

And there is a word of Jehovah unto Jeremiah--after the king's burning the roll, even the words that Baruch hath written from the mouth of Jeremiah--saying:

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SUMMARY

Jeremiah 36:27 marks a pivotal moment in the prophetic narrative, immediately following King Jehoiakim's audacious act of burning the scroll containing God's word. This verse powerfully asserts the divine response to human rebellion, demonstrating that the Lord's message is not nullified or silenced by opposition but rather reasserted with intensified authority and purpose, setting the stage for further divine pronouncements and judgments against the king and his kingdom. It underscores the unyielding nature of God's revelation in the face of human defiance.

CONTEXT

Literary Context: This verse is situated within the dramatic narrative of Jeremiah chapter 36, which meticulously details the creation, public reading, and ultimate destruction of the first prophetic scroll. Jeremiah, divinely confined, dictates God's message of impending judgment against Judah and Jerusalem to his faithful scribe, Baruch, as recorded in Jeremiah 36:1-4. Baruch subsequently reads this scroll in the temple before the people and then before the king's officials in the palace, as recounted in Jeremiah 36:9-19. Upon hearing the scroll's condemnations, King Jehoiakim, in a brazen act of contempt and defiance, cuts and burns it piece by piece, as vividly described in Jeremiah 36:20-25. Verse 27 serves as the immediate divine counter-response to this act of rebellion, initiating the process of rewriting the scroll, often with amplified judgments, as detailed in the subsequent verses, particularly Jeremiah 36:28-32.
Historical & Cultural Context: The events of Jeremiah chapter 36 unfold during the tumultuous reign of King Jehoiakim (609-598 BC), a period characterized by significant geopolitical upheaval. Judah found itself caught between the declining power of Egypt and the rising dominance of Babylon, with Jehoiakim initially a vassal of Egypt and later forced to submit to Babylon. His reign was marked by profound political instability, rampant spiritual apostasy, and widespread social injustice, all of which were frequently condemned by Jeremiah, the prophet of God. In this cultural setting, written scrolls were authoritative documents, often containing legal decrees, historical records, or divine pronouncements. The act of burning a prophetic scroll was not merely an act of censorship but a profound, symbolic rejection of the divine authority from which the message originated. It was an attempt to erase the word of God and, by extension, God Himself, from the public consciousness and the national record, a deliberate act of contempt against the Lord and His messenger.
Key Themes: Jeremiah 36:27 powerfully contributes to several overarching themes prevalent in the book of Jeremiah and throughout biblical theology. Firstly, it underscores the Unstoppable Nature of God's Word. Despite human attempts to silence or destroy it, divine truth cannot be nullified; it persists and accomplishes its purpose, as seen in God's immediate command to rewrite the scroll (Jeremiah 36:28). Secondly, it highlights Divine Sovereignty over human will. Jehoiakim's rebellion, though defiant, is ultimately futile against the omnipotent God whose decrees ultimately stand. Thirdly, the verse exemplifies the theme of Rejection and Consequence. Jehoiakim's flagrant disrespect for God's word leads not to escape from judgment but to its intensification, with specific and severe consequences detailed for him and his lineage (Jeremiah 36:30-31). Finally, it subtly reveals God's Persistence in communicating with His people, even in the face of profound defiance, offering renewed warnings and opportunities for repentance, though Jehoiakim's heart remained hardened.

EXPOSITION AND ANALYSIS

Key Word Analysis

word (Hebrew, dâbâr', H1697): This term is far richer than a mere utterance. From its root, it implies not just spoken language but also a "matter," "thing," "affair," or "decree." In this context, "the word of the LORD" (dâbâr YHWH) signifies a comprehensive divine communication, an active force, and an authoritative decree that encompasses both pronouncements and their inevitable fulfillment. It emphasizes the dynamic, effective nature of God's revelation, which is inherently powerful and cannot be undone by human action.
LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God, often transliterated as "Yahweh" or "Jehovah." It signifies the self-existent, eternal, and sovereign God who is faithful to His covenant promises and threats. The use of this name here underscores that the message is not from Jeremiah, nor a mere human opinion, but a direct, authoritative communication from the ultimate Ruler of the cosmos, whose word is absolute, unchallengeable, and will certainly come to pass.
burned (Hebrew, sâraph', H8313): This verb denotes a destructive act of setting on fire, often to consume utterly. King Jehoiakim's action was a deliberate, violent attempt to annihilate the physical manifestation of God's message. The use of this word highlights the king's extreme contempt and defiance, making the subsequent divine response all the more striking as a demonstration of God's word's invincibility and His ability to overcome any human attempt to thwart His will.

Verse Breakdown

"Then the word of the LORD came to Jeremiah,": This opening clause employs a standard prophetic formula, immediately signaling a direct, fresh revelation from God. The adverb "Then" is crucial, indicating that this divine communication is an immediate, direct response to King Jehoiakim's defiant act of burning the scroll, underscoring God's active involvement and His inability to be silenced or thwarted by human rebellion.
"after that the king had burned the roll,": This phrase establishes the specific context and catalyst for the new divine word. It explicitly names "the king" as the perpetrator and highlights the destructive act of burning "the roll" (scroll), which contained God's previously delivered message. This detail emphasizes the profound human rebellion and contempt for divine authority that provoked this immediate and decisive divine response.
"and the words which Baruch wrote at the mouth of Jeremiah, saying,": This final clause clarifies precisely which "roll" was burned, reaffirming its divine origin and human transmission. It emphasizes that the destroyed document was not merely Baruch's or Jeremiah's words, but "the words which Baruch wrote at the mouth of Jeremiah," meaning dictated by God through Jeremiah. The concluding "saying" then prepares the reader for the subsequent divine instruction and judgment that follows, highlighting the continuity of God's message despite the king's destructive act.

Literary Devices

Jeremiah 36:27 masterfully employs several literary devices to amplify its profound message. Irony is prominently featured, as King Jehoiakim's attempt to destroy God's word through fire paradoxically leads not to its obliteration but to its re-creation and amplification. His act of defiance, intended to silence the prophecy, instead provokes a stronger, more detailed divine pronouncement. There is a stark Contrast between human futility and divine omnipotence; the king's transient power to burn a physical scroll is set against God's eternal power to ensure His word prevails. The Repetition of "word" (Hebrew: dâbâr) throughout the chapter, and specifically in this verse, emphasizes its central importance and active, dynamic nature. The phrase "the word of the LORD came to Jeremiah" functions as a Formulaic Expression, a recurring literary device in prophetic literature that reinforces the divine origin and undeniable authority of the message, establishing it as an undeniable truth that transcends human opposition.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 36:27 profoundly reinforces the biblical truth that God's word is living, active, and ultimately indestructible by human will or power. King Jehoiakim's act of burning the scroll was a futile attempt to negate divine truth, but it only served to highlight the sovereignty of God and the enduring power of His revelation. This event demonstrates that while human beings may reject, suppress, or even physically destroy the vessels of God's word, the divine message itself remains intact and will accomplish its intended purpose, often with intensified consequences for those who defy it. It is a powerful reminder that God's truth stands eternal, irrespective of human reception or opposition, and that His purposes will always prevail.

REFLECTION AND APPLICATION

Jeremiah 36:27 serves as a powerful and sobering reminder for all generations regarding our posture toward God's word. Just as King Jehoiakim could not eradicate the divine message by burning a scroll, we cannot escape or nullify God's truth by ignoring it, dismissing it, or actively rebelling against it. This verse calls us to profound reverence for Scripture, recognizing its divine origin, its enduring authority, and its inherent power to accomplish God's purposes. It challenges us to examine our own hearts: do we truly embrace and submit to the challenging truths of God's word, or do we, like Jehoiakim, seek to "burn" away the parts that make us uncomfortable or demand change? Our response to God's revealed truth is not a neutral act; it has eternal implications, determining whether we walk in blessing or invite intensified judgment. It compels us to consider the seriousness with which we treat divine revelation and to align our lives with its unchanging decrees.

Questions for Reflection

In what ways might we, in our modern context, attempt to "burn" or dismiss parts of God's word that we find challenging or inconvenient?
How does the persistence of God's word, even in the face of such defiance, encourage you in your faith or in sharing the Gospel?
What specific truths from Scripture are you tempted to ignore or downplay, and what might this verse teach you about the futility and danger of such an approach?

FAQ

Why did God give Jeremiah the same message again, even after it was burned?

Answer: God's command to rewrite the scroll was not merely a repetition but an amplification and reassertion of His divine authority and the certainty of His word. It demonstrated that human rebellion cannot thwart divine purpose. The new scroll, as detailed in Jeremiah 36:32, contained "many like words in addition," meaning the judgments against Judah and Jehoiakim were not only reiterated but also intensified, highlighting the increased consequences of their defiance. This act underscored God's sovereignty and the futility of opposing His decrees, ensuring His message would not be silenced.

What was King Jehoiakim's motivation for burning the scroll?

Answer: King Jehoiakim's primary motivation for burning the scroll was profound defiance and a desperate attempt to assert his own authority over God's. The scroll contained messages of impending judgment, including invasion by Babylon and the downfall of his kingdom, which he found politically inconvenient and personally offensive (Jeremiah 36:2). By destroying the physical scroll, he likely believed he could nullify the prophecy, silence the prophet, and avoid the uncomfortable truth of God's impending wrath. It was an act of open rebellion against the divine warnings and a rejection of the call to repentance, demonstrating his hardened heart and contempt for the Lord.

CHRIST-CENTERED FULFILLMENT

Jeremiah 36:27, with its powerful declaration of God's word prevailing despite human opposition, finds its ultimate and most profound fulfillment in Jesus Christ, the Living Word. Just as the written word of God could not be destroyed by Jehoiakim's fire, so too the Incarnate Word, Jesus, could not be ultimately defeated by human sin or the powers of death. The attempts to silence God's message through the crucifixion of Christ were, in fact, the very means by which God's ultimate plan of salvation was accomplished. Jesus Himself declared, "Heaven and earth will pass away, but my words will never pass away" (Matthew 24:35), echoing the divine permanence seen in Jeremiah. The resurrection of Christ is the ultimate demonstration that God's word—His plan, His promises, and His very Son—cannot be nullified by any human act of rebellion or destruction. He is the Word made flesh, whose life, death, and resurrection perfectly fulfill every prophetic utterance and whose eternal reign ensures that God's purposes will always prevail, bringing judgment to those who reject Him and eternal life to those who embrace Him (John 12:48).

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Commentary on Jeremiah 36 verses 20–32

20 ¶ And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king.

21 So the king sent Jehudi to fetch the roll: and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king.

22 Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him.

23 And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth.

24 Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.

25 Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.

26 But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.

27 Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying,

28 Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned.

29 And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?

30 Therefore thus saith the LORD of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost.

31 And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; but they hearkened not.

32 Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words.

We have traced the roll to the people, and to the princes, and here we are to follow it to the king; and we find,

I. That, upon notice given him concerning it, he sent for it, and ordered it to be read to him, Jer 36:20, Jer 36:21. He did not desire that Baruch would come and read it himself, who could read it more intelligently and with more authority and affection than any one else; nor did he order one of his princes to do it (though it would have been no disparagement to the greatest of them), much less would he vouchsafe to read it himself; but Jehudi, one of his pages now in waiting, who was sent to fetch it, is bidden to read it, who perhaps scarcely knew how to make sense of it. But those who thus despise the word of God will soon make it to appear, as this king did, that they hate it too, and have not only low, but ill thoughts of it.

II. That he had not patience to hear it read through as the princes had, but, when he had heard three or four leaves read, in a rage he cut it with his penknife, and threw it piece by piece into the fire, that he might be sure to see it all consumed, Jer 36:22, Jer 36:23. This was a piece of as daring impiety as a man could lightly be guilty of, and a most impudent affront to the God of heaven, whose message this was. 1. Thus he showed his impatience of reproof; being resolved to persist in sin, he would by no means bear to be told of his faults. 2. Thus he showed his indignation at Baruch and Jeremiah; he would have cut them in pieces, and burnt them, if he had had them in his reach, when he was in this passion. 3. Thus he expressed an abstinent resolution never to comply with the designs and intentions of the warnings given him; he will do what he will, whatever God by his prophets says to the contrary. 4. Thus he foolishly hoped to defeat the threatenings denounced against him, as if God knew not how to execute the sentence when the roll was gone in which it was written. 5. Thus he thought he had effectually provided that the things contained in this roll should spread no further, which was the care of the chief priests concerning the gospel, Act 4:17. They had told him how this roll had been read to the people and to the princes. "But," says he, "I will take a course that shall prevent its being read any more." See what an enmity there is against God in the carnal mind, and wonder at the patience of God, that he bears with such indignities done to him.

III. That neither the king himself nor any of his princes were at all affected with the word: They were not afraid (Jer 36:24), no, not those princes that trembled at the word when they heard it the first time, Jer 36:16. So soon, so easily, do good impressions wear off. They showed some concern till they saw how light the king made of it, and then they shook off all that concern. They rent not their garments, as Josiah, this Jehoiakim's own father, did when he had the book of the law read to him, though it was not so particular as the contents of this roll were, nor so immediately adapted to the present posture of affairs.

IV. That there were three of the princes who had so much sense and grace left as to interpose for the preventing of the burning of the roll, but in vain, Jer 36:25. If they had from the first shown themselves, as they ought to have done, affected with the word, perhaps they might have brought the king to a better mind and have persuaded him to bear it patiently; but frequently those that will not do the good they should put it out of their own power to do the good they would.

V. That Jehoiakim, when he had thus in effect burnt God's warrant by which he was arrested, as it were in a way of revenge, now that he thought he had got the better, signed a warrant for the apprehending of Jeremiah and Baruch, God's ministers (Jer 36:26): But the Lord hid them. The princes bade them abscond (Jer 36:19), but it was neither the princes' care for them nor theirs for themselves that secured them; it was under the divine protection that they were safe. Note, God will find out a shelter for his people, though their persecutors be ever so industrious to get them into their power, till their hour be come; nay, and then he will himself be their hiding place.

VI. That Jeremiah had orders and instructions to write in another roll the same words that were written in the roll which Jehoiakim had burnt, Jer 36:27, Jer 36:28. Note, Though the attempts of hell against the word of God are very daring, yet not one iota or tittle of it shall fall to the ground, nor shall the unbelief of man make the word of God of no effect. Enemies may prevail to burn many a Bible, but they cannot abolish the word of God, can neither extirpate it nor defeat the accomplishment of it. Though the tables of the law were broken, they were renewed again; and so out of the ashes of the roll that was burnt arose another Phoenix. The word of the Lord endures for ever.

VII. That the king of Judah, though a king, was severely reckoned with by the King of kings for this indignity done to the written word. God noticed what it was in the roll that Jehoiakim took so much offense at. Jehoiakim was angry because it was written therein, saying, Surely the king of Babylon shall come and destroy this land, Jer 36:29. And did not the king of Babylon come two years before this, and go far towards the destroying of this land? He did so (Ch2 36:6, Ch2 36:7) in his third year, Dan 1:1. So that God and his prophets had therefore become his enemies because they told him the truth, told him of the desolation that was coming, but at the same time putting him into a fair way to prevent it. But, if this be the thing he takes so much amiss, let him know, 1. That the wrath of God shall come upon him and his family, in the first place, by the hand of Nebuchadnezzar. He shall be cut off, and in a few weeks his son shall be dethroned, and exchange his royal robes for prison-garments, so that he shall have none to sit upon the throne of David; the glory of that illustrious house shall be eclipsed, and die in him; his dead body shall lie unburied, or, which comes all to one, he shall be buried with the burial of an ass, that is, thrown into the next ditch; it shall lie exposed to all weathers, heat and frost, which will occasion its putrefying and becoming loathsome the sooner. "Not that his body" (says Mr. Gataker) "could be sensible of such usage, or himself, being deceased, of aught that should befal his body; but that the king's body in such a condition should be a hideous spectacle, and a horrid monument of God's heavy wrath and indignation against him, unto all that should behold it." Even his seed and his servants shall fare the worse for their relation to him (Jer 36:31), for they shall be punished, not for his iniquity, but so much the sooner for their own. 2. That all the evil pronounced against Judah and Jerusalem in that roll shall be brought upon them. Though the copy be burnt, the original remains in the divine counsel, which shall again be copied out after another manner in bloody characters. Note, There is no escaping God's judgments by struggling with them. Who ever hardened his heart against God, and prospered?

VIII. That, when the roll was written anew, there were added to the former many like words (Jer 36:32), many more threatenings of wrath and vengeance; for, since they will yet walk contrary to God, he will heat the furnace seven times hotter. Note, As God is in one mind, and none can turn him, so he has still more arrows in his quiver; and those who contend with God's woes do but prepare for themselves heavier of the same kind.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–32. 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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