Jeremiah 21:2

21:2 “Please ask the Lord to come and help us, because King Nebuchadnezzar of Babylon is attacking us. Maybe the Lord will perform one of his miracles as in times past and make him stop attacking us and leave.”

Jeremiah 37:3

The Lord Responds to Zedekiah’s Hope for Help

37:3 King Zedekiah sent Jehucal son of Shelemiah and the priest Zephaniah son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.”

Jeremiah 37:20

37:20 But now please listen, your royal Majesty, and grant my plea for mercy. Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.”

Jeremiah 38:20

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. 10  Then all will go well with you and your life will be spared. 11 

tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate “inquire of the Lord for us.” However, it is obvious from the following that they were not seeking information but help. The word is also used for that in Pss 34:4 (34:5 HT); 77:2 (77:3 HT).

tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.

sn Nebuchadnezzar was the second and greatest king of Babylon. He is known in the Bible both for his two conquests of Jerusalem in 597 b.c. (2 Kgs 24:10-17) and 587 b.c. (2 Kgs 25:1-7) and for his having built Babylon the Great (Dan 4:28-30).

tn Heb “Perhaps the Lord will do according to his miracles that he may go up from against us.”

sn The miracles that they may have had in mind would have included the Exodus, the conquest of Jericho, the deliverance of Jehoshaphat (2 Chr 20:1-30), etc., but predominant in their minds was probably the deliverance of Jerusalem from Sennacherib in the times of Hezekiah (Isa 37:33-38).

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).

sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).

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.

tn Heb “My lord, the king.”

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).

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.

10 tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.

11 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.