Jeremiah Chapter 30 verse 2 Holy Bible
Thus speaketh Jehovah, the God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
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The Lord, the God of Israel, has said, Put down in a book all the words which I have said to you.
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Thus speaketh Jehovah the God of Israel, saying, Write thee in a book all the words that I have spoken unto thee.
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Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
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Thus speaks Yahweh, the God of Israel, saying, Write you all the words that I have spoken to you in a book.
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`Thus spake Jehovah, God of Israel, saying, Write for thee all the words that I have spoken unto thee on a book.
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Pulpit Commentary
Pulpit CommentaryVerse 2. - Write thee all the words... in a book. The form of expression leaves it doubtful whether a summary of all Jeremiah's previous discourses is intended, or merely of the promises concerning Israel and Judah which he had just received. There are, no doubt, numerous allusions to preceding chapters, but ver. 5 seems rather to favour the latter view. The word rendered "book" will equally suit a short discourse like the present (comp. Jeremiah 51:60) and a large collection of prophecies as in Jeremiah 36:2. Observe, the discourse was to be written down at once, without having been delivered orally; it was to be laid up as a pledge that God would interpose for his people (comp. Isaiah 30:8; Habakkuk 2:2, 3).
Ellicott's Commentary
Ellicott's Commentary for English ReadersXXX.(2) Write thee all the words . . .--The opening words emphasise the fact that what follows was not spoken at first, like Jeremiah 27, 28, in the presence of the people, but was from the first committed to writing. There is no definite point at which we may be certain that the section ends, and there is room for many conjectures as to interpolations here and there, but the opening of Jeremiah 32 suggests the conclusion that it takes in the whole of Jeremiah 30, 31. The general character of the prophecy, probably in part consequent on the acceptance of the prophet's teaching by the exiles of Babylon, is one of blessing and restoration, and he is thus led on to the great utterance which, from one point of view, makes him more the prophet of the Gospel even than Isaiah. It is here that we find that promise of a New Covenant (Jeremiah 31:31) which both as a word and a fact has been prominent in the history of Christendom.
