The Canonical Column, Book 24: Jeremiah

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We continue our journey through the Canonical Column with the twenty-fourth book of the biblical canon—Jeremiah. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.1 For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.2

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).3 In the case of Jeremiah, its two witnesses are Genesis 35 and Isaiah 24. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Jeremiah. To this end, each has been divinely embedded with textual allusions to specific passages within Jeremiah and intentionally sequenced as the twenty-fourth chapter in its branch of the framework, reflecting Jeremiah’s ordinal position as the twenty-fourth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Jeremiah are firmly established.

Contents hide
1 The book of Jeremiah
1.1 Authorship & Dating
2 Jeremiah’s witnessing chapters in the Canonical Column
2.1 Context of Genesis 35
2.2 Genesis 35 -> Jeremiah
2.3 Context of Isaiah 24
2.4 Isaiah 24 -> Jeremiah
3 Conclusion: The Canonical Column affirms the canonicity and ordinal position of Jeremiah as the twenty-fourth book of the biblical canon.
Table of Contents anchor
Image of the Golden Candlestick, with the central shaft shaped as a column. The six branches of the Canonical Column are labeled in capital letters. Beginning from the outermost branch on the right and moving leftward: The Circumcision, First Isaiah, Old Testament, New Testament, Second Isaiah, An Holy Priesthood. These three pairs of branches are separated by the central column (labeled "Jesus Christ")--who is the spirit of prophecy.
The Canonical Column with its six branches labeled.

Summary of the Canonical Column

The Canonical Column is a divinely designed structural framework and prophetic network embedded within Scripture that bears witness to the organization of the biblical canon itself. Patterned after the menorah (Exod. 25:31–40), it comprises six branches arranged as three pairs. The innermost pair—the inner branches—represents the Old and New Testaments. Distinct from these are the four scaffolding branches: The Circumcision (Genesis 12–50) and An Holy Priesthood (Leviticus), and First Isaiah (Isaiah 1–39) and Second Isaiah (Isaiah 40–66). Each scaffolding pair contains 39 chapters in its “former” branch and 27 chapters in its “latter” branch, corresponding to the 39 books of the Old Testament and 27 books of the New Testament. In each case, the former branch functions as a figurative type of the Old Testament (The Circumcision, First Isaiah), while the latter branch functions as a figurative type of the New Testament (An Holy Priesthood, Second Isaiah). Every book of the Bible is confirmed by two witnessing chapters—one from the “Law” pair of branches (The Circumcision or An Holy Priesthood) and one from the “Prophets” pair of branches (First Isaiah or Second Isaiah)—each bearing divinely embedded textual allusions and echoes to the content of the biblical book occupying the same ordinal position in the canonical sequence. For example, the two witnessing chapters of the book of Jeremiah are Genesis 35 and Isaiah 24—each being the twenty-fourth chapter of its respective branch—reflecting Jeremiah’s ordained placement as the twenty-fourth book of the Old Testament and Bible. For more detail, see the Introduction to the Canonical Column and the reference look-up table.

The book of Jeremiah

The book of Jeremiah stands as one of the most sobering and theologically weighty writings in the entire canon. It records the prophetic ministry of Jeremiah, son of Hilkiah, who was called to speak on behalf of God during one of the most tumultuous periods in Judah’s history. His prophetic career spanned the reigns of the last five kings of Judah, culminating in the destruction of Jerusalem and the Babylonian exile.

Jeremiah’s message is one of impending judgment and divine justice—but also of restoration and covenantal hope. He is often referred to as “the weeping prophet” because of the intense emotional anguish that accompanied his divine commission. He was repeatedly rejected, mocked, imprisoned, and persecuted for the message he bore—a message that called the people of Judah to repentance, warned of Babylonian invasion, and lamented the nation’s spiritual adultery.

Yet amid the proclamations of doom and the graphic depictions of destruction, the book of Jeremiah also contains some of the most profound promises of redemption in the Old Testament. Most notable among these is the promise of a New Covenant (Jer. 31:31–34)—a covenant not written on tablets of stone, but on the hearts of God’s people. It is here that Jeremiah becomes not only a prophet of judgment, but also a prophetic forerunner of the gospel.

Thematically, Jeremiah is deeply concerned with issues of idolatry, false prophecy, national apostasy, and the sovereignty of God over nations. Through symbolic actions, prophetic oracles, and dramatic laments, the book paints a vivid picture of Judah’s fall and God’s unwavering commitment to His redemptive purposes.

Authorship & Dating

The book of Jeremiah explicitly identifies its author as Jeremiah the son of Hilkiah, a priest from the town of Anathoth in the territory of Benjamin (Jer. 1:1). His prophetic ministry began in the thirteenth year of King Josiah (c. 627 BC) and extended through the fall of Jerusalem in 586 BC, continuing even into the early years of the Babylonian exile. This long and difficult ministry spanned more than four decades and included the reigns of Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah—Judah’s final kings before the destruction of the First Temple.

While the content of the book is derived from Jeremiah’s prophetic utterances and personal experiences, much of it was compiled and arranged by his scribe, Baruch the son of Neriah (Jer. 36:4, 32). At one point, after the original scroll was destroyed by King Jehoiakim, Jeremiah dictated a revised and expanded version to Baruch, under divine instruction. This incident, preserved in chapter 36, offers rare insight into the transmission and composition process of biblical prophecy—revealing a divinely overseen partnership between prophet and scribe.

Due to its non-chronological structure and multiple editorial layers, some modern scholars have speculated about later redactional activity, particularly during or after the exile. However, such speculation rests on literary preferences and assumptions rather than textual evidence. The internal claims of the book, as well as the historical and theological coherence of its message, strongly support the traditional view: that Jeremiah himself is the inspired author, and that the core of the book was completed during his lifetime, with Baruch’s scribal assistance.

As for dating, the prophecies and events recorded in Jeremiah span from c. 627 BC to shortly after 586 BC, with the final chapters reflecting the aftermath of Jerusalem’s fall and the continued judgment upon Judah’s remnant. The most likely date for the final form of the book is sometime in the early sixth century BC, either shortly before or shortly after Jeremiah’s forced exile to Egypt (Jer. 43:6–7).

Thus, the book of Jeremiah stands not only as a divinely inspired record of prophetic revelation, but also as a historical eyewitness account of Judah’s final collapse—written by one who lived through the tragedy, wept for his people, and yet looked forward in hope to the coming of a New Covenant.

Jeremiah’s witnessing chapters in the Canonical Column

The two witnessing chapters of Jeremiah within the Canonical Column are Genesis 35 and Isaiah 24. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Jeremiah. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to the canonicity of the book of Jeremiah–establishing it as the twenty-fourth book of the divinely sanctioned biblical canon.4

Featured image for 'Jeremiah' Witnessed in the Canonical Column’ showing Genesis 35 and Isaiah 24 as its witnessing chapters.
The two witnessing chapters of the book of Jeremiah in the Canonical Column are Genesis 35 and Isaiah 24. Both chapters appear as the twenty-fourth chapter of their respective branch of the framework–reflecting Jeremiah’s ordinal placement as the twenty-fourth book of the Old Testament and biblical canon.

Context of Genesis 35

Genesis 35 records a pivotal moment in the life of Jacob, the third patriarch of Israel. The chapter opens with God commanding Jacob to return to Bethel, the site where he first encountered the divine presence in a vision of the heavenly ladder (Gen. 28). In response, Jacob calls his household to put away their foreign gods and purify themselves—signaling a renewed commitment to the God of his fathers. Upon arrival at Bethel, Jacob builds an altar and receives a reaffirmation of the Abrahamic covenant, along with a divine reiteration of his new name, Israel (Gen. 35:10–12).

The chapter also recounts several significant transitional events within the patriarchal narrative. Deborah, Rebekah’s nurse, dies and is buried beneath the oak of weeping (v. 8), foreshadowing further losses to come. Later, Jacob’s beloved wife Rachel dies in childbirth, giving birth to Benjamin—the final son of Israel, whose name means “son of my right hand” (v. 18). Shortly thereafter, Reuben defiles his father’s bed by sleeping with Bilhah, Rachel’s maid (v. 22), introducing an early instance of familial betrayal that would have lasting consequences for the tribal structure of Israel.

The chapter concludes with a summary of Jacob’s twelve sons and the death of Isaac, who is gathered to his people at the age of 180. Thus, Genesis 35 marks the end of the patriarchal era in many respects: the covenant is reconfirmed, the final tribe is born, and the last of the patriarchal forefathers is laid to rest.

Genesis 35 -> Jeremiah

As the twenty-fourth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 35 has been deliberately designed by God to function as a figurative type of the book of Jeremiah–ordained before the foundation of the world to become the twenty-fourth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Jeremiah. The comparative table below documents just a few of what I deem to be the most notable of these allusions (explanations provided in the footnotes).

Genesis 35Jeremiah
Then said Jacob unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments.5 (Genesis 35:2)And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours. (Jeremiah 5:19)
And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.6 (Genesis 35:3)Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. (Jeremiah 33:3)
And he built there an altar, and called the place El-beth-el: because there God appeared unto him, when he fled from the face of his brother.7 (Genesis 35:7)The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. (Jeremiah 31:3)
But Deborah Rebekah’s nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth. . . . And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.8 (Genesis 35:8; 16). Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. (Jeremiah 31:15)
And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins.9 (Genesis 35:11)If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. (Jeremiah 31:36)
And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.10 (Genesis 35:12)That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD. (Jeremiah 11:5)
And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.11 (Genesis 35:14)And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. (Jeremiah 32:29)
. . . . Now the sons of Jacob were twelve: The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun: The sons of Rachel; Joseph, and Benjamin: And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali: And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.12 (Genesis 35:22-26)At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people. (Jeremiah 31:1; cf. Jer. 2:4)
And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.13 (Genesis 35:29)For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride. (Jeremiah 16:9)

Context of Isaiah 24

Isaiah 24 marks a dramatic turning point in the structure of the book of Isaiah. Often referred to by scholars as the beginning of the “Isaiah Apocalypse” (chapters 24–27), this chapter shifts from the localized oracles against individual nations to a sweeping, cosmic vision of global judgment. Whereas earlier chapters (13–23) delivered prophetic condemnations upon specific kingdoms—Babylon, Moab, Egypt, Tyre, and others—Isaiah 24 envisions the whole earth reeling under divine wrath.

The chapter opens with a stark pronouncement: “Behold, the Lord maketh the earth empty, and maketh it waste… and scattereth abroad the inhabitants thereof” (v. 1). All societal distinctions collapse—priest and people, master and servant, buyer and seller—none are exempt from the coming desolation. The “curse” has devoured the earth, and few men are left (vv. 5–6). This imagery evokes the scale of Noah’s Flood and anticipates the final judgment of the world.

The devastation is portrayed not only physically, but also emotionally and spiritually: the wine mourns, the merry-hearted sigh, and the joy of the harp ceases (vv. 7–11). Cities lie desolate, and gates are smitten with ruin. In the midst of this chaos, a remnant lifts up its voice and sings for the majesty of the Lord—suggesting a flicker of hope amid the ruin (v. 14–16).

The chapter concludes with a depiction of eschatological upheaval: the heavens tremble, the moon is confounded, and the Lord reigns gloriously in Zion (vv. 21–23). These cosmic scenes point forward to the day of the Lord, aligning Isaiah 24 with the broader prophetic tradition of apocalyptic expectation.

Isaiah 24 -> Jeremiah

As the twenty-fourth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 24 has been deliberately designed by God to function as a figurative type of the book of Jeremiah–which was ordained before the foundation of the world to become the twenty-fourth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Jeremiah. The comparative table below documents just a few of what I deem to be the most notable of these (explanations provided in the footnotes).

Isaiah 24Jeremiah
Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, . . .14 (Isaiah 24:1a)For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so. (Jeremiah 10:18)
, . . . and scattereth abroad the inhabitants thereof.15 (Isaiah 24:1b)And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. (Jeremiah 24:9)
And it shall be, as with the people, so with the priest; . . .16 (Isaiah 24:2a)Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. (Jeremiah 8:10)
, . . . as with the taker of usury, so with the giver of usury to him. . . .17 (Isaiah 24:2b)Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me. (Jeremiah 15:10)
The land shall be utterly emptied, and utterly spoiled: . . . .18 (Isaiah 24:3a)Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. (Jeremiah 4:20)
. . . for the LORD hath spoken this word.19 (Isaiah 24:3b)Hear ye, and give ear; be not proud: for the LORD hath spoken. (Jeremiah 13:15)
The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish.20 (Isaiah 24:4)Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. (Jeremiah 14:2)
The earth also is defiled under the inhabitants thereof; . . . .21 (Isaiah 24:5a) And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things. (Jeremiah 16:8)
. . . because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.22 (Isaiah 24:5b)And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city? Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them. (Jeremiah 22:8-9)
. . . because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: . . .23 (Isaiah 24:5-6)And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant, (Jeremiah 11:3)
: . . . therefore the inhabitants of the earth are are burned, and few men left.24 (Isaiah 24:6)For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. (Jeremiah 25:29-30)
The new wine mourneth, the vine languisheth, all the merryhearted do sigh. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.25 (Isaiah 24:7-8)For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride. (Jeremiah 16:9)
The city of confusion is broken down: every house is shut up, that no man may come in.26 (Isaiah 24:10)Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary. (Jeremiah 51:58)
There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.27 (Isaiah 24:11)Then I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate. (Jeremiah 7:34)
In the city is left desolation, and the gate is smitten with destruction.28 (Isaiah 24:12)Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD. (Jeremiah 26:9)
When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done.29 (Isaiah 24:13)I will surely consume them, saith the LORD: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them. (Jeremiah 8:13)
From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.30 (Isaiah 24:16)For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD. (Jeremiah 5:11)
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.31 (Isaiah 24:17)I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the LORD. (Jeremiah 50:24)
The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.32 (Isaiah 24:19)I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. (Jeremiah 4:23)
And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.33 (Isaiah 24:21-22)But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him. Then they took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him. And the king of Babylon slew the sons of Zedekiah before his eyes: he slew also all the princes of Judah in Riblah. Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death. (Jeremiah 52:8-11)
Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.34 (Isaiah 24:23)Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23:25-26)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Jeremiah as the twenty-fourth book of the biblical canon.

The canonicity of the book of Jeremiah is affirmed by its two witnessing chapters within the Canonical Column: Genesis 35 and Isaiah 24. These two chapters have been deliberately structured and sequenced as the twenty-fourth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Jeremiah–the twenty-fourth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Jeremiah, which was ordained before the foundation of the world to become the twenty-fourth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Jeremiah are established by the Canonical Column–being witnessed by both the Law & the Prophets.

  1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
  2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
  3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
  4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval.  ↩︎
  5. In Genesis 35:2, Jacob instructs his household to put away the strange gods that were among them, purify themselves, and change their garments in preparation for worship at Bethel. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 5:19, where God declares that Israel has forsaken Him and served strange gods in their land. ↩︎
  6. In Genesis 35:3, Jacob recalls how God answered him in the day of his distress and promises to build an altar at Bethel in gratitude. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 33:3, where God invites His people to call upon Him with the assurance that He will answer and reveal great and hidden things. ↩︎
  7. In Genesis 35:7, Jacob builds an altar at Bethel to commemorate God’s earlier appearance to him during a time of distress and flight, naming the site El-Bethel (“the God of the house of God”) in remembrance of that encounter. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 31:3, where the Lord likewise speaks of a former appearance to Israel, affirming His enduring love and His role in drawing them back to Himself. ↩︎
  8. In Genesis 35:16, Rachel dies in childbirth near Ephrath, marking a moment of maternal grief and national sorrow in Israel’s ancestral narrative. This follows Genesis 35:8, where Deborah, Rebekah’s nurse, is buried under an oak named Allonbachuth (“oak of weeping”) near Bethel—reinforcing the atmosphere of mourning. Within the framework of the Canonical Column, these verses function as a painfully obvious allusion to Jeremiah 31:15, where Rachel is depicted weeping for her children—an emblem of Israel’s exile and affliction near Ramah, geographically near where both deaths occurred. ↩︎
  9. In Genesis 35:11, God reaffirms His covenant to Jacob by declaring that a nation and a company of nations would come from him, and that kings would proceed from his loins. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 31:36, where God promises that Israel will never cease to be a nation before Him—so long as His ordinances endure. Both verses emphasize the divine establishment and enduring legitimacy of Israel as a nation rooted in God’s covenant with Jacob. ↩︎
  10. In Genesis 35:12, God promises to give Jacob the same land He had given to Abraham and Isaac, and to pass it on to Jacob’s descendants. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 30:3, where God declares that He will bring Israel and Judah back to the land He gave to their fathers. Both verses center on the same covenantal promise of land inheritance—a promise that spans from the patriarchs to the exiled nation. ↩︎
  11. In Genesis 35:14, Jacob sets up a stone pillar at Bethel and pours out a drink offering upon it, anointing it with oil as part of his worship. Within the framework of the Canonical Column, this functions as an imagery-based allusion to Jeremiah 32:29, where God condemns the people of Jerusalem for pouring out drink offerings to false gods upon their rooftops. ↩︎
  12. In Genesis 35:22–26, the twelve sons of Jacob are listed by their mothers, marking the formal establishment of the tribal patriarchs of Israel. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 31:1, where God declares that He will be the God of “all the families of Israel.” Notably, this exact phrase—“all the families of Israel”—is exclusive to the book of Jeremiah (Jer. 31:1; Jer. 2:4) in the entire Bible, underscoring the deliberate nature of the allusion. Both passages affirm the covenantal identity of the same familial structure: the one first enumerated in Genesis 35 and later addressed in the prophetic restoration promised in Jeremiah. ↩︎
  13. In Genesis 35:29, Isaac dies “old and full of days,” marking the end of the patriarch whose name means “laughter.” Within the framework of the Canonical Column, the seemingly incidental mention of Isaac’s death in Genesis 35 is being used to create an image of laughter being removed from the land—forming a subtle but clever allusion to Jeremiah 16:9, where God declares that He will cause the voice of mirth and gladness to cease, transforming joy into mourning as judgment falls on the nation. ↩︎
  14. In Isaiah 24:1, the prophet declares that the Lord will empty the earth and turn it upside down, signaling comprehensive upheaval and judgment. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 10:18, where God similarly declares that He will “sling out” the inhabitants of the land. Both verses depict divine judgment as a violent unseating of human order, reinforcing the imagery of chaos and expulsion. ↩︎
  15. In Isaiah 24:1, the Lord is said to “scatter abroad the inhabitants” of the earth, portraying a scene of judgment that results in global displacement. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 24:9, where God declares that He will deliver His people to be removed into “all the kingdoms of the earth.” ↩︎
  16. In Isaiah 24:2, judgment is portrayed as falling indiscriminately—“as with the people, so with the priest”—erasing distinctions between social or religious roles. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 8:10, where God indicts both prophet and priest for corruption, stating that all—from least to greatest—are guilty. Both passages highlight the total moral collapse of society, and the impartiality of God’s judgment across all ranks. ↩︎
  17. Isaiah 24:2 includes a rare reference to both the taker and giver of usury, emphasizing that judgment will fall on all alike, regardless of economic role. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 15:10, where the prophet laments that although he has neither lent nor borrowed with interest, he is nevertheless cursed by everyone. The shared reference to usury in both passages highlights societal disorder and relational breakdown under divine judgment. ↩︎
  18. In Isaiah 24:3, the land is said to be “utterly emptied” and “utterly spoiled,” reflecting the total devastation of divine judgment. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 4:20, which similarly describes the land as being spoiled amid successive waves of destruction. The verbal parallel underscores the completeness of judgment in both texts, with both prophets declaring that no part of the land is spared. ↩︎
  19. Isaiah 24:3 concludes its declaration of judgment with the authoritative phrase, “for the LORD hath spoken this word.” Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 13:15, which likewise appeals to the divine authority of God’s word: “for the LORD hath spoken.” ↩︎
  20. In Isaiah 24:4, the prophet describes the earth as mourning and languishing, including “the haughty people of the earth.” The Hebrew word for “earth” (eretz) is intentionally ambiguous—it can denote either the entire globe or the land of Israel/Judah specifically. Within the framework of the Canonical Column, this ambiguity is utilized to link Isaiah’s language to Jeremiah 14:2, where Judah is said to mourn and its gates to languish. The shared verbal imagery highlights a covenantal judgment upon the land and its people. ↩︎
  21. In Isaiah 24:5, the prophet declares that the earth is defiled by its inhabitants, setting the stage for divine judgment. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 16:18, where the LORD explicitly states that His land has been defiled by idolatrous practices and the desecration of His inheritance. Both verses connect defilement of the land with the moral corruption of its people, affirming the cause-and-effect relationship between covenantal impurity and national judgment. ↩︎
  22. In Isaiah 24:5, the prophet enumerates the reasons for judgment: transgressing laws, altering ordinances, and breaking the everlasting covenant. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 22:8–9, where the reason for Jerusalem’s downfall is likewise identified as covenantal betrayal—specifically, forsaking the LORD’s covenant and serving other gods. Both passages emphasize that divine judgment is not arbitrary, but the direct result of a violated covenant. ↩︎
  23. In Isaiah 24:5–6, the breaking of God’s covenant is followed by a sweeping curse that brings desolation to the land and its people. Within the framework of the Canonical Column, this corresponds to Jeremiah 11:3, where the LORD pronounces a covenant curse upon anyone who fails to obey His word. The shared legal language—covenant, transgression, and curse—reveals a direct theological link between the two passages, affirming that the desolation of the land is the judicial outworking of covenantal disobedience. ↩︎
  24. In Isaiah 24:6, the inhabitants of the earth are said to be “burned,” with only a remnant surviving. Within the framework of the Canonical Column, this serves as an allusion to Jeremiah 25:29–30, where God declares that judgment will fall upon “all the inhabitants of the earth,” beginning with Jerusalem. The imagery of global devastation, divine wrath, and thinning of the population aligns closely across both passages, portraying a covenantal judgment of cosmic proportions. ↩︎
  25. In Isaiah 24:7–8, the prophet describes the collapse of joy and celebration—wine mourns, instruments fall silent, and rejoicing ends. Within the Canonical Column, this echoes Jeremiah 16:9, where God announces that He will cause the voice of mirth and gladness to cease from the land. The shared emphasis on the end of joyful expression reinforces the theme of divine judgment transforming festivity into silence, and abundance into mourning. ↩︎
  26. In Isaiah 24:10, the “city of confusion” is broken down and locked in desolation. The Hebrew word for “confusion” (tohu) is often associated with chaos or formlessness and is widely understood as an epithet for Babylon. Within the Canonical Column, this verse functions as an allusion to Jeremiah 51:58, where Babylon is explicitly described as broken and burned. The symbolic naming of Babylon as “confusion,” along with the imagery of destruction and inaccessible gates, draws a pointed parallel between Isaiah’s unnamed city and Jeremiah’s Babylon. ↩︎
  27. In Isaiah 24:11, the prophet declares that there is a crying for wine in the streets, stating that “the mirth of the land is gone.” Within the framework of the Canonical Column, this functions as an obvious allusion to Jeremiah 7:34, where God declares that the voices of mirth and gladness will cease from the cities of Judah and the streets of Jerusalem. The shared imagery of streets devoid of joy underscores the judgment motif common to both passages, depicting a land stripped of festivity and abandoned to sorrow. ↩︎
  28. In Isaiah 24:12, the prophet declares that only desolation remains in the city, and that its gate has been struck down with destruction. Within the framework of the Canonical Column, this functions as an allusion to Jeremiah 26:9, where the people react in outrage to Jeremiah’s prophecy that Jerusalem will become desolate and uninhabited. Both verses focus on the total ruin of the city, employing the language of desolation to describe the devastating consequences of divine judgment. ↩︎
  29. In Isaiah 24:13, the prophet compares the remnant in the land to the sparse gleanings left after the olive and grape harvests—an image of near-total devastation. Within the framework of the Canonical Column, this functions as an image-based allusion to Jeremiah 8:13, where God declares that He will consume His people, leaving no grapes on the vine and no figs on the tree. The shared agricultural imagery of stripped vines and barren trees conveys the same prophetic message: that judgment will leave the land desolate, with its former fruitfulness reduced to ruin. ↩︎
  30. In Isaiah 24:16, the prophet describes a paradoxical scene where distant nations sing of righteousness, even as he laments betrayal and treachery within his own land. The closing phrase—“the treacherous dealers have dealt very treacherously”—is echoed almost verbatim in Jeremiah 5:11, where God accuses both Israel and Judah of having dealt very treacherously with Him. Within the framework of the Canonical Column, this is a clear verbal allusion, reinforced by the thematic contrast between outward celebration and inward corruption. ↩︎
  31. In Isaiah 24:17, the prophet warns that fear, the pit, and the snare lie in wait for the inhabitants of the earth—an ominous triad of inescapable judgment. Within the framework of the Canonical Column, this functions as an image-based allusion to Jeremiah 50:24, where God declares that He has laid a snare for Babylon and that she has been caught unaware. Both verses depict divine judgment as a hidden trap—sudden, inescapable, and deserved—emphasizing the inevitability of retribution for rebellion against the LORD. ↩︎
  32. In Isaiah 24:19, the prophet describes the earth as being violently shattered, dissolved, and shaken—imagery that conveys utter desolation and cosmic upheaval. Within the framework of the Canonical Column, this serves as an allusion to Jeremiah 4:23, where the prophet envisions the land reduced to a state of primordial chaos: “without form, and void,” with darkened heavens above. The shared language of cataclysm and unraveling creation underscores the severity of divine judgment, portraying it as a reversal of the created order itself. ↩︎
  33. In Isaiah 24:21–22, the prophet foretells a time when God will punish the kings of the earth, gathering them like prisoners and shutting them up in a pit or prison, to be visited after many days. Within the framework of the Canonical Column, this functions as an undeniable allusion to the fate of King Zedekiah in Jeremiah 52:8–11, where he is captured, blinded, and imprisoned in Babylon until his death. The shared motifs of royal judgment, captivity, and prolonged imprisonment offer a concrete historical fulfillment of Isaiah’s broader prophecy, reinforcing the pattern of divine justice upon rebellious rulers. ↩︎
  34. In Isaiah 24:23, the prophet proclaims that the sun and moon will be shamed when the LORD of hosts reigns gloriously in Jerusalem—a vision of divine kingship eclipsing all earthly lights and powers. Within the framework of the Canonical Column, this serves as an allusion to Jeremiah 23:5–6, which anticipates the coming of the righteous Branch, a Davidic king who will reign and execute justice in the land. Both passages present a vision of messianic rule from Zion, linking cosmic upheaval with the dawning of God’s righteous government on earth. ↩︎

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