1
Those with Yirmeyahu remained rejoicing and offering sacrifices on behalf of the people for nine days.
2
On the tenth day Yirmeyahu offered sacrifice alone and entered prayer.
3
He cried: 'Set apart, set apart, set apart,' invoking the incense of living trees, true light, mercy, the voices of the serafim, and Mikha'el who opens the gates for the righteous.
4
He addressed the Master of the whole creation as unbegotten and incomprehensible, before whom judgment is hidden until its appointed manifestation.
5
While standing near the altar with Baruk and Avimelekh, Yirmeyahu entered a state like one surrendering his soul.
6
Baruk and Avimelekh wept loudly because they thought their father Yirmeyahu had left them.
7
The people heard the mourning, gathered, tore their garments, placed dust upon their heads, and prepared for burial.
8
But Yirmeyahu returned from the trance and began speaking what he had seen.
9
The Christian redaction says that he saw Elohim and the Son of Elohim and received mysteries concerning the coming age.
10
He speaks of a beloved one entering the world and of a light greater than ordinary created light.
11
He speaks in Christian terms of a virgin, a birth, teaching, and wonders.
12
The vision includes feeding the hungry and signs recognizable from Besorah traditions.
13
It foretells rejection of the coming figure and the anger of the people against him.
14
The transmitted Christian layer speaks of execution upon wood and of blood shed through human violence.
15
It also speaks of descent, rising, and heavenly exaltation.
16
The vision is attributed partly through imagery associated with Yeshayahu ben Amotz, who is said to have seen Elohim and the Son of Elohim in the Christianized reading.
17
As Yirmeyahu speaks these things, some of the people become enraged because they hear the vision as an accusation against them.
18
They seize Yirmeyahu and condemn him.
19
The prophet is stoned, echoing martyr traditions attached to other prophets.
20
Baruk and Avimelekh remain in grief over their father and teacher.
21
The Ethiopic witness expands the stoning scene by explicitly mentioning the stone brought against him.
22
After Yirmeyahu's death the community preserves his memory and marks the place associated with his burial.
23
The Christian redactor interprets the martyrdom as fulfillment of the very vision Yirmeyahu had announced.
24
The ending closes the book by joining the old destruction-and-return narrative to a second rejection story centered on the Christian proclamation.
25
HaSefarim preserves this chapter as part of the long transmitted corpus while identifying it as the clearest Christian redactional stratum rather than the controlling key to Chapters 1-8. Layer notice. Chapter 9 contains the strongest Christian material in the long recension. The Greek, Ethiopic, Armenian, and later witnesses differ in details. The Christian vision is preserved as transmission history and not used to overwrite the Jewish restoration narrative of Chapters 1-8.