Jeremiah 38:16

38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, ¹  “As surely as the Lord lives who has given us life and breath, ²  I promise you this: I will not kill you or hand you over to those men who want to kill you.” ³ 

Jeremiah 40:15

40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you ⁴  and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.”

Jeremiah 41:8

41:8 But there were ten men among them who said ⁵  to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. ⁶  So he spared their lives and did not kill ⁷  them along with the rest. ⁸ 

Jeremiah 44:30

44:30 I, the Lord, promise that ⁹  I will hand Pharaoh Hophra ¹⁰  king of Egypt over to his enemies who are seeking to kill him. I will do that just as surely as I handed King Zedekiah of Judah over to King Nebuchadnezzar of Babylon, his enemy who was seeking to kill him.’”

Jeremiah 50:16

50:16 Kill all the farmers who sow the seed in the land of Babylon.

Kill all those who wield the sickle at harvest time. ¹¹ 

Let all the foreigners return to their own people.

Let them hurry back to their own lands

to escape destruction by that enemy army. ¹² 

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¹ tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”

² 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).

³ tn Heb “who are seeking your life.”

⁴ tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.

⁵ tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.

⁶ tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.

⁷ tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”

⁸ tn Heb “in the midst of their brothers/fellow countrymen.”

⁹ tn Heb “Thus says the Lord, ‘Behold I will hand…’” The first person and indirect quote have been chosen because the Lord is already identified as the speaker and the indirect quote eliminates an extra level of embedded quotes.

¹⁰ sn Hophra ruled over Egypt from 589-570 b.c. He was the Pharaoh who incited Zedekiah to rebel against Nebuchadnezzar and whose army proved ineffective in providing any long-term relief to Jerusalem when it was under siege (see Jer 37 and especially the study note on 37:5). He was assassinated following a power struggle with a court official who had earlier saved him from a rebellion of his own troops and had ruled as co-regent with him.

¹¹ tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b.

¹² tn Heb “Because of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.” Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The “sword of the oppressor,” of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14).