Yeremia 11:19-21
Konteks11:19 Before this I had been like a docile lamb ready to be led to the slaughter.
I did not know they were making plans to kill me. 1
I did not know they were saying, 2
“Let’s destroy the tree along with its fruit! 3
Let’s remove Jeremiah 4 from the world of the living
so people will not even be reminded of him any more.” 5
11:20 So I said to the Lord, 6
“O Lord who rules over all, 7 you are a just judge!
You examine people’s hearts and minds. 8
I want to see you pay them back for what they have done
because I trust you to vindicate my cause.” 9
11:21 Then the Lord told me about 10 some men from Anathoth 11 who were threatening to kill me. 12 They had threatened, 13 “Stop prophesying in the name of the Lord or we will kill you!” 14
Yeremia 15:10
Konteks“Oh, mother, how I regret 16 that you ever gave birth to me!
I am always starting arguments and quarrels with the people of this land. 17
I have not lent money to anyone and I have not borrowed from anyone.
Yet all of these people are treating me with contempt.” 18
Yeremia 18:18-23
Konteks18:18 Then some people 19 said, “Come on! Let us consider how to deal with Jeremiah! 20 There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. 21 Come on! Let’s bring charges against him and get rid of him! 22 Then we will not need to pay attention to anything he says.”
“Lord, pay attention to me.
Listen to what my enemies are saying. 24
18:20 Should good be paid back with evil?
Yet they are virtually digging a pit to kill me. 25
Just remember how I stood before you
pleading on their behalf 26
to keep you from venting your anger on them. 27
18:21 So let their children die of starvation.
Let them be cut down by the sword. 28
Let their wives lose their husbands and children.
Let the older men die of disease 29
and the younger men die by the sword in battle.
18:22 Let cries of terror be heard in their houses
when you send bands of raiders unexpectedly to plunder them. 30
For they have virtually dug a pit to capture me
and have hidden traps for me to step into.
18:23 But you, Lord, know
all their plots to kill me.
Do not pardon their crimes!
Do not ignore their sins as though you had erased them! 31
Let them be brought down in defeat before you!
Deal with them while you are still angry! 32
Yeremia 20:7-10
Konteks20:7 Lord, you coerced me into being a prophet,
and I allowed you to do it.
You overcame my resistance and prevailed over me. 33
Now I have become a constant laughingstock.
Everyone ridicules me.
20:8 For whenever I prophesy, 34 I must cry out, 35
“Violence and destruction are coming!” 36
This message from the Lord 37 has made me
an object of continual insults and derision.
20:9 Sometimes I think, “I will make no mention of his message.
I will not speak as his messenger 38 any more.”
But then 39 his message becomes like a fire
locked up inside of me, burning in my heart and soul. 40
I grow weary of trying to hold it in;
I cannot contain it.
20:10 I 41 hear many whispering words of intrigue against me.
Those who would cause me terror are everywhere! 42
They are saying, “Come on, let’s publicly denounce him!” 43
All my so-called friends 44 are just watching for
something that would lead to my downfall. 45
They say, “Perhaps he can be enticed into slipping up,
so we can prevail over 46 him and get our revenge on him.
Yeremia 37:1--38:28
Konteks37:1 Zedekiah son of Josiah succeeded Jeconiah 47 son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. 48 37:2 Neither he nor the officials who served him nor the people of Judah paid any attention to what the Lord said through the prophet Jeremiah. 49
37:3 King Zedekiah sent 50 Jehucal 51 son of Shelemiah and the priest Zephaniah 52 son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.” 37:4 (Now Jeremiah had not yet been put in prison. 53 So he was still free to come and go among the people as he pleased. 54 37:5 At that time the Babylonian forces 55 had temporarily given up their siege against Jerusalem. 56 They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. 57 ) 37:6 The Lord gave the prophet Jeremiah a message for them. He told him to tell them, 58 37:7 “The Lord God of Israel says, ‘Give a message to the king of Judah who sent you to ask me to help him. 59 Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. 60 37:8 Then the Babylonian forces 61 will return. They will attack the city and will capture it and burn it down. 37:9 Moreover, I, the Lord, warn you not to deceive yourselves into thinking that the Babylonian forces 62 will go away and leave you alone. For they will not go away. 63 37:10 For even if you were to defeat all the Babylonian forces 64 fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” 65
37:11 The following events also occurred 66 while the Babylonian forces 67 had temporarily withdrawn from Jerusalem 68 because the army of Pharaoh was coming. 37:12 Jeremiah started to leave Jerusalem to go to the territory of Benjamin. He wanted to make sure he got his share of the property that was being divided up among his family there. 69 37:13 But he only got as far as the Benjamin Gate. 70 There an officer in charge of the guards named Irijah, 71 who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, 72 “You are deserting to the Babylonians!” 73 37:14 Jeremiah answered, “That’s a lie! I am not deserting to the Babylonians.” 74 But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials. 37:15 The officials were very angry 75 at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. 76
37:16 So 77 Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. 78 He 79 was kept there for a long time. 37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, 80 “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, 81 “You will be handed over to the king of Babylon.” 82 37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? 83 37:19 Where now are the prophets who prophesied to you that 84 the king of Babylon would not attack you or this land? 37:20 But now please listen, your royal Majesty, 85 and grant my plea for mercy. 86 Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” 87 37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread 88 be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept 89 in the courtyard of the guardhouse.
38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 90 son of Shelemiah, and Pashhur 91 son of Malkijah had heard 92 the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 93 Those who leave the city and surrender to the Babylonians 94 will live. They will escape with their lives.’” 95 38:3 They had also heard him say, 96 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 97 38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing 98 the soldiers who are left in the city as well as all the other people there by these things he is saying. 99 This 100 man is not seeking to help these people but is trying to harm them.” 101 38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 102 For I cannot do anything to stop you.” 103 38:6 So the officials 104 took Jeremiah and put him in the cistern 105 of Malkijah, one of the royal princes, 106 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 107
38:7 An Ethiopian, Ebed Melech, 108 a court official in the royal palace, heard that Jeremiah had been put 109 in the cistern. While the king was holding court 110 at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 111 38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty 112 men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. 113 He got some worn-out clothes and old rags 114 from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech 115 called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. 116 Jeremiah did as Ebed Melech instructed. 117 38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined 118 to the courtyard of the guardhouse.
38:14 Some time later 119 Zedekiah sent and had Jeremiah brought to him at the third entrance 120 of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” 121 38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 122 If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, 123 “As surely as the Lord lives who has given us life and breath, 124 I promise you this: I will not kill you or hand you over to those men who want to kill you.” 125
38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, 126 says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared 127 and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians 128 and they will burn it down. You yourself will not escape from them.’” 129 38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. 130 The Babylonians might hand me over to them and they will torture me.” 131 38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 132 Then all will go well with you and your life will be spared. 133 38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, 134
‘Your trusted friends misled you;
they have gotten the best of you.
Now that your feet are stuck in the mud,
they have turned their backs on you.’ 135
38:23 “All your wives and your children will be turned over to the Babylonians. 136 You yourself will not escape from them but will be captured by the 137 king of Babylon. This city will be burned down.” 138
38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. 139 If you do, you will die. 140 38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. 141 Do not hide anything from us. If you do, we will kill you.’ 142 38:26 If they do this, tell 143 them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” 144 38:27 All the officials did indeed come and question Jeremiah. 145 He told them exactly what the king had instructed him to say. 146 They stopped questioning him any further because no one had actually heard their conversation. 147 38:28 So Jeremiah remained confined 148 in the courtyard of the guardhouse until the day Jerusalem 149 was captured.
The following events occurred when Jerusalem 150 was captured. 151
[11:19] 1 tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.
[11:19] 2 tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.
[11:19] 3 tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).
[11:19] sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.
[11:19] 4 tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.
[11:19] 5 tn Heb “so that his name will not be remembered any more.”
[11:20] 6 tn The words “So I said to the
[11:20] 7 tn Heb “Yahweh of armies.”
[11:20] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:20] 8 tn Heb “
[11:20] 9 tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”
[11:21] 10 tn Heb “Therefore thus says the
[11:21] 11 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
[11:21] 12 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
[11:21] 13 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
[11:21] 14 tn Heb “or you will die by our hand.”
[15:10] 15 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.
[15:10] 16 tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.
[15:10] 17 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.
[15:10] 18 tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh mÿqallavni, “all of him is cursing me”) as the Masoretes proposed (Qere) one should read קִלְלוּנִי (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullÿhem, “all of them are cursing me”).
[18:18] 19 tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.
[18:18] 20 tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.
[18:18] 21 tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”
[18:18] sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.
[18:18] 22 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.
[18:19] 23 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from description of the peoples’ plots to his address to God to deal with the plotters.
[18:19] 24 tn Heb “the voice of my adversaries.”
[18:19] sn Jeremiah’s prayers against the unjust treatment of his enemies here and elsewhere (see 11:18-20; 12:1-4; 15:15-18; 17:14-18) have many of the elements of the prayers of the innocent in the book of Psalms: an invocation of the
[18:20] 25 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.
[18:20] 26 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.
[18:20] 27 tn Heb “to turn back your anger from them.”
[18:20] sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.
[18:21] 28 tn Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5; Ps 63:10 (63:11 HT). Comparison with those two passages show that it involved death by violent means, perhaps death in battle.
[18:21] 29 tn Heb “be slain by death.” The commentaries are generally agreed that this refers to death by disease or plague as in 15:2. Hence, the reference is to the deadly trio of sword, starvation, and disease which were often connected with war. See the notes on 15:2.
[18:22] 30 tn Heb “when you bring marauders in against them.” For the use of the noun translated here “bands of raiders to plunder them” see 1 Sam 30:3, 15, 23 and BDB 151 s.v. גְּדוּד 1.
[18:23] 31 sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT).
[18:23] 32 tn Heb “in the time of your anger.”
[20:7] 33 tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.
[20:8] 34 tn Heb “speak,” but the speaking is in the context of speaking as a prophet.
[20:8] 35 tn Heb “I cry out, I proclaim.”
[20:8] 36 tn Heb “Violence and destruction.”
[20:8] sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the
[20:8] 37 tn Heb “the word of the
[20:9] 38 tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the
[20:9] 39 tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.
[20:9] 40 sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.
[20:10] 41 tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.
[20:10] 42 tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.
[20:10] 43 tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).
[20:10] 44 tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.
[20:10] 45 tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).
[20:10] 46 tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”
[20:10] sn There is an interesting ironical play on words here with the earlier use of these same Hebrew words in v. 7 to refer to the
[37:1] 47 tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.
[37:1] 48 tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.
[37:2] 49 sn These two verses (37:1-2) are introductory to chs. 37–38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the
[37:3] 50 sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).
[37:3] 51 sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).
[37:3] 52 sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.
[37:4] 53 sn This statement anticipates v. 15. Verses 3-4 are parenthetical to the narrative thread which is picked up in v. 5. They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.
[37:4] 54 tn The words “as he pleased” are not in the text but are implicit in the idiom both in Hebrew and in English. They have been supplied in the translation for clarity and the sake of English idiom.
[37:5] 55 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:5] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:5] 57 tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.
[37:5] sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570
[37:6] 58 tn Heb “And the word of the
[37:7] 59 tn Or “to ask me what will happen.” The dominant usage of the verb דָּרַשׁ (darash) is to “inquire” in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7-8) but it is also used in the sense of “seeking help” from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.
[37:7] 60 tn Heb “will go back to its land, Egypt.”
[37:8] 61 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 62 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 63 tn Heb “Thus says the
[37:10] 64 tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.
[37:10] 65 tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.
[37:11] 66 tn The words “The following events also occurred” are not in the text. They are a way to introduce the incidents recorded in 37:11-21 without creating a long complex sentence in English like the Hebrew does. The Hebrew of vv. 11-12a reads “And it was/happened while the army of the Chaldeans had taken themselves up from against Jerusalem, Jeremiah set out from Jerusalem to go to the land of Benjamin to take part…” For the rendering “temporarily withdrawn from Jerusalem” see the translator’s note on v. 5. The words “was coming” are not in the text either but are implicit and have been supplied in the translation for clarity and smoothness of English expression.
[37:11] 67 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:11] 68 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:12] 69 tn The meaning of this last sentence is somewhat uncertain. The Hebrew expression here occurs nowhere else in the Hebrew Bible and its meaning is debated. The verb is pointed as a shortened form of the Hiphil infinitive construct of חָלַק (khalaq; see GKC 148 §53.q for explanation of the phenomenon and other examples). There are, however, no other examples of the use of this verb in the Hiphil. BDB 324 s.v. חָלַק Hiph defines it as “receive a portion” and explains it as a denominative from חֵלֶק (kheleq, “portion”) but says that the form is dubious. KBL s.v. חָלַק Hif defines it as “take part in dividing” but that does not fit the prepositional phrase that follows (מִשָּׁם, misham, “from there”) as well as “to receive a portion.” The Greek version did not understand this of dividing property but of conducting business. Later revisions of the Greek and the Latin version, however, did understand it of “taking a share.” The translation of BDB has been expanded to better reflect the probable situation. For the meaning of “his family” for the noun עַם (’am) compare the usage in Job 18:19. For a fuller discussion of the probable situation see J. A. Thompson, Jeremiah (NICOT), 633-34.
[37:12] sn Though some commentators disagree, this transaction should not be viewed as subsequent to the transaction recorded in Jer 32 and seen as an attempt to take possession of a field that he had already bought. That transaction took place sometime later after he had been confined to the courtyard of the guardhouse (compare 32:2 with 37:21) and involved his buying a near relative’s field. The word used here refers to “getting one’s own share” (compare 1 Sam 30:24; Josh 15:13, and see also Mic 2:4) not taking possession of someone else’s. “There” refers to the territory of Benjamin just mentioned but more specifically to Jeremiah’s hometown, Anathoth (cf. 1:1).
[37:13] 70 sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.
[37:13] 71 sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).
[37:13] 72 tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.
[37:13] 73 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:13] sn Irijah’s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9).
[37:14] 74 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:15] 75 sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597
[37:15] 76 tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.
[37:16] 77 tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.
[37:16] 78 tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.
[37:16] 79 tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.
[37:17] 80 tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”
[37:17] 81 tn Heb “Then he said.”
[37:17] 82 sn Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)
[37:18] 83 tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.
[37:19] 84 tn Heb “And where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land?’” The indirect quote has been used in the translation because of its simpler, more direct style.
[37:20] 85 tn Heb “My lord, the king.”
[37:20] 86 tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).
[37:20] 87 tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.
[37:21] 88 tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).
[37:21] 89 tn Heb “Stayed/Remained/ Lived.”
[38:1] 90 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
[38:1] sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
[38:1] 91 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
[38:1] 92 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
[38:2] 93 tn Heb “by sword, by starvation, or by disease.”
[38:2] 94 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.
[38:2] 95 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”
[38:2] sn See Jer 21:9 for this prophecy.
[38:3] 96 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
[38:3] 97 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
[38:4] 98 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
[38:4] 99 tn Heb “by saying these things.”
[38:4] 100 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.
[38:4] 101 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
[38:5] 102 tn Heb “Behold, he is in your hands [= power/control].”
[38:5] 103 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
[38:6] 105 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 106 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 107 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[38:7] 108 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).
[38:7] 109 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.
[38:7] 110 tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.
[38:9] 111 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).
[38:9] sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
[38:10] 112 tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew
[38:11] 113 tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
[38:11] 114 tn Heb “worn-out clothes and worn-out rags.”
[38:12] 115 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
[38:12] 116 tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”
[38:12] 117 tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.
[38:13] 118 tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.
[38:14] 119 tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.
[38:14] 120 sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.
[38:14] 121 tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
[38:15] 122 tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).
[38:16] 123 tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
[38:16] 124 tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).
[38:16] 125 tn Heb “who are seeking your life.”
[38:17] 126 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.
[38:17] 127 tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.
[38:18] 128 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:18] 129 tn Heb “will not escape from their hand.”
[38:18] sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
[38:19] 130 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:19] 131 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
[38:20] 132 tn Heb “Please listen to the voice of the
[38:20] 133 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
[38:22] 134 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
[38:22] 135 tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).
[38:22] sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589
[38:23] 136 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:23] 137 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
[38:23] 138 tc This translation follows the reading of the Greek version and a few Hebrew
[38:24] 139 tn Heb “about these words.”
[38:24] 140 tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.
[38:24] sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).
[38:25] 141 tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.
[38:25] 142 tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
[38:26] 143 tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.
[38:26] 144 tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).
[38:26] sn See Jer 37:15-16, 20.
[38:27] 145 tn Heb “All the officials came to Jeremiah and questioned him.”
[38:27] 146 tn Heb “And he reported to them according to all these words which the king had commanded.”
[38:27] 147 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”
[38:28] 148 tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse.
[38:28] 149 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 150 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 151 tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew
pada halaman