Jeremiah 38:14-27

¹ 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.

² 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.

³ 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.

⁴ 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).

⁵ tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”

⁶ 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).

⁷ tn Heb “who are seeking your life.”

⁸ 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.

⁹ 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.

¹⁰ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

¹¹ tn Heb “will not escape from their hand.”

sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).

¹² tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

¹³ 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.

¹⁴ 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.

¹⁵ tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

¹⁶ tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.

¹⁷ 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]).

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 b.c. and withhold tribute from Nebuchadnezzar. This led to the downfall of the city which is depicted in Jeremiah’s vision from the standpoint of its effects on the king himself and his family.

¹⁸ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

¹⁹ 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.

²⁰ tc This translation follows the reading of the Greek version and a few Hebrew mss. The majority of the Hebrew mss read “and you will burn down this city.” This reading is accepted by the majority of modern commentaries and English versions. Few of the commentaries, however, bother to explain the fact that the particle אֶת (’et), which normally marks the accusative object, is functioning here as the subject. For this point of grammar see BDB 85 s.v. I אֵת 1.b. Or this may be another case where אֵת introduces a new subject (see BDB 85 s.v. אֵת 3.α and see usage in 27:8; 36:22).

²¹ tn Heb “about these words.”

²² 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.

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).

²³ 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.

²⁴ 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.

²⁵ 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.

²⁶ 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).

sn See Jer 37:15-16, 20.

²⁷ tn Heb “All the officials came to Jeremiah and questioned him.”

²⁸ tn Heb “And he reported to them according to all these words which the king had commanded.”

²⁹ 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.”