Yirmiyahu 52 | The Conclusion of Sefer Yirmiyahu

The prophecy that concludes Sefer Yirmiyahu —a historical account of the destruction — appears almost word for word in Sefer Melakhim. This striking similarity may have contributed to Chazal’s assertion that Yirmiyahu was the author of Sefer Melakhim. We will highlight two key insights that emerge when reading this account specifically in the context of Yirmiyahu’s concluding prophecy.

A Chronicle of a Foretold Destruction: After already reading about the destruction and its aftermath, the text now returns to summarize events that we already know will unfold. In many ways, this serves as a distilled essence of Yirmiyahu’s prophetic mission: he spent his entire life warning of the impending destruction, yet the writing was already on the wall, and the process of ruin was already underway. To read of the destruction once again, this time through the lens of an objective historical narrator, knowing exactly what will follow after "Tzidkiyahu was twenty-one years old when he became king, and for eleven years he reigned in Jerusalem. His mother’s name was Chamutal, daughter of Yirmiyahu from Livna" (52:1), only intensifies the sense of inevitability surrounding the destruction and the tragic nature of Yirmiyahu’s mission.

The Pardon that was Granted to Yehoyakhim: The book concludes with a passage that, at first glance, seems of little significance: Evvil Merodakh, king of Babylon, releases Yehoyakhin from prison and provides him with food. While Yehoyakhin’s release does not carry great national importance, this passage nevertheless instills a sense of hope — immediately following the account of destruction, the text emphasizes that there is still good to be found, ending with an improvement in Yehoyakhin’s circumstances. Perhaps this idea holds even deeper significance than a mere desire to conclude on a positive note: After reading about those who remained in the land of Yehuda and their misguided choice to flee to Egypt, the prophet underscores that their failure, and their entire community, are not the true story. It is true that the people of Yehuda stumbled and that events did not unfold as we might have hoped, but the hope of Israel, and the seed from which redemption will sprout, lie in Babylon. With this conclusion, the text seamlessly transitions to the next book — the prophet of Babylon, Yechezkel.