Under these circumstances Jeremiah took another way of reaching the public (see Jer. 36). He dictated to Baruch the prophecies which he had uttered from the beginning of his mission to that time, and sent Baruch to read the roll in the temple at the fast in the ninth month in the fifth year of Jehoiakim (603 B.C.). Some of the nobles had Baruch give them a private reading, and then carried the book to the king, first giving Baruch the friendly advice to put himself and Jeremiah out of harm's way. The king, as he read the roll, cut off the pages, and burned them on the brazier in his chamber. Jeremiah thereupon dictated to the faithful Baruch another roll containing all the prophecies that were in the first, "and there were added besides unto them many like words." We may be sure that the second edition would have been even less agreeable reading to Jehoiakim than the first. One of the additional words is indeed preserved in Jer. xxxvi. 29-31. The chapter is of peculiar interest, because it is an account--the only one in the Old Testament--of the origin of a prophetic book. We see the prophet reproducing, doubtless from memory, the content of oracles uttered in the course of the preceding twenty years or more, and enlarging the collection for a second edition. It is a fair conjecture that this second roll furnished to our Book of Jeremiah most, if not all, the prophecies prior to the fifth year of Jehoiakim; but it is certain that the roll itself is not incorporated as such in the present book. There are also several prophecies from later years of Jehoiakim, and many from the reign of the last king, Zedekiah, especially from the time of his revolt and the siege of Jerusalem by the Babylonians. A distinctive feature of the Book of Jeremiah is the presence of passages of considerable extent derived from a biographical source. From this comes the account of the making and reading of the collected volume of prophecies in the fourth and fifth years of Jehoiakim of which we have already spoken (Jer. 36), and particularly the narrative of Jeremiah's fortunes during the last siege of Jerusalem and afterward, including the flight to Egypt and his experiences with the refugees there, covering thus three or four years beginning with 588 (Jer. 37-44). To the same source it is natural to ascribe c. 26, relating to the circumstances and consequences of the prophecy delivered in the temple at the beginning of Jehoiakim's reign (c. 7); c. 28 (collision with the "false prophet" Hananiah, in the beginning of the reign of Zedekiah); c. 29 (letter to the Jews in Babylonia, about the same time); and parts of cc. 32, 34, and 35.