Jeremiah 37–38

Footnotes

1. 1 Heb “Coniah.” For explanation of the rendering here see the translator’s note on .
2. 2 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.
3. 3 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 Lord’s help or seeking a word from the Lord. However though he did send to inquire of Jeremiah three times, he did not pay attention to the warnings that he received in reply and was ultimately responsible for the fall of Jerusalem (Jer 39). As elsewhere in the book of Jeremiah, Jeconiah’s reign is passed over in silence because it was negligible and because Jeremiah did not wish to legitimize the hopes that many in Israel and Babylon had in his returning from exile and resuming rule over Judah (see further the study notes on , 30 and 33:24).
4. 4 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 ).
5. 5 Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1–4).
6. 6 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 and for further details.
7. 7 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.
8. 8 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.
9. 9 Heb “the Chaldeans.” See the study note on for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
10. 10 For location see ; ; ; ; ; ; ; ; .
11. 11 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 749 עָלָה Niph.1.c(2); 759 עַל IV.2.b. The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589–570 b.c. Shortly after he began to rule, Zedekiah had been enticed by some of the officials in his court to appeal to him for aid. This act of rebellion quickly brought Nebuchadnezzar’s wrath and he invaded Judah, blockading Jerusalem and reducing the fortified cities of Judah one by one. According to Jer 39:1 the siege began in Zedekiah’s ninth year (589/88 b.c.) and lasted until his eleventh year when Jerusalem fell (587/86 b.c.). The army of Pharaoh likely came sometime during 588 b.c.
12. 12 Heb “And the word of the Lord came to Jeremiah, saying.”
13. 13 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.
14. 14 Heb “will go back to its land, Egypt.”
15. 15 Heb “the Chaldeans.” See the study note on for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
16. 16 Heb “the Chaldeans.” See the study note on for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
17. 17 Heb “Thus says the Lord, ‘Do not deceive yourselves, saying, “The Chaldeans will surely go away from against us” because they will not go away.’ ” The first person “I, the Lord,” has been used because the whole of vv. 7–8 has been a quote from the Lord and it would be confusing to go back and start a separate quote. The indirect quote has been used instead of the direct quote to avoid the proliferation of quote marks at the end and the possible confusion that creates.
18. 18 Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on .
19. 19 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.
20. 20 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. . 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.
21. 21 Heb “the Chaldeans.” See the study note on for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
22. 22 For location see ; ; ; ; ; ; ; ; .
23. 23 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 §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. 324 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. 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 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 (), . 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).
24. 24 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.
25. 25 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).
26. 26 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.
27. 27 Heb “the Chaldeans.” See the study note on for explanation. 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).
28. 28 Heb “the Chaldeans.” See the study note on for explanation.
29. 29 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 b.c. (2 Kgs 24:14).
30. 30 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.
31. 31 The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. 473 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.
32. 32 Heb “Jeremiah came into the house of the pit [= “dungeon,” 92 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. 333 חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.
33. 33 Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.
34. 34 Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”
35. 35 Heb “Then he said.”
36. 36 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 for the relative timing of these two incidents.)
37. 37 Heb “What crime have I committed against you, or your servants, or this people that you [masc. ] 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.
38. 38 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.
39. 39 Heb “My lord, the king.”
40. 40 Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).
41. 41 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 §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.
42. 42 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. §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vénaton] = “and they gave”; cf. §113.y and see Jer 32:44; 36:23).
43. 43 Heb “Stayed/Remained/ Lived.”
44. 1 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. Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
45. 2 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 .
46. 3 J. Bright (Jeremiah [], 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 §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.
47. 4 Heb “by sword, by starvation, or by disease.”
48. 5 Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on .
49. 6 Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on . 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.” See Jer 21:9 for this prophecy.
50. 7 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 Lord says,” without any introduction.
51. 8 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.
52. 9 Heb “weakening the hands of.” For this idiom see 951 רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 ).
53. 10 Heb “by saying these things.”
54. 11 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.
55. 12 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].”
56. 13 Heb “Behold, he is in your hands [= power/control].”
57. 14 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. 714 עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 ); 61:6 (61:7 ) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see 407 יָכֹל 1.g.
58. 15 Heb “they.”
59. 16 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.
60. 17 Heb “the son of the king.” See the translator’s note on for the rendering here.
61. 18 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.
62. 19 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).
63. 20 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 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on .
64. 21 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.
65. 22 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. §111.l and §33.3.1f). “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).
66. 23 Some modern English versions (e.g., , , ) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shélosha] for שְׁלֹשִׁים [shéloshim]) there is no textual or versional evidence for it except for one Hebrew . Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.
67. 24 Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [], 227; J. A. Thompson, Jeremiah [], , 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. 1066 תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew 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.
68. 25 Heb “worn-out clothes and worn-out rags.”
69. 26 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.
70. 27 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.”
71. 28 Or “Jeremiah did so.” The alternate translation is what the text reads literally.
72. 29 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.
73. 30 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.
74. 31 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.
75. 32 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.
76. 33 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 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 ( 2: §123.e).
77. 34 Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
78. 35 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. 659 נֶפֶשׁ 1; 3).
79. 36 Heb “who are seeking your life.”
80. 37 Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on .
81. 38 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; 660 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. 2: §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.
82. 39 Heb “Chaldeans.” See the study note on for explanation.
83. 40 Heb “will not escape from their hand.” Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4–5).
84. 41 Heb “Chaldeans.” See the study note on for explanation.
85. 42 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.
86. 43 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 1034 שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.
87. 44 Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
88. 45 Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
89. 46 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. 1023 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 694 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 lé; see 408 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 371 טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 ]). 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.
90. 47 Heb “Chaldeans.” See the study note on for explanation.
91. 48 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.
92. 49 This translation follows the reading of the Greek version and a few Hebrew . The majority of the Hebrew 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 85 I אֵת 1.b. Or this may be another case where אֵת introduces a new subject (see 85 אֵת 3.α and see usage in 27:8; 36:22).
93. 50 Heb “about these words.”
94. 51 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. 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).
95. 52 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.
96. 53 Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
97. 54 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.
98. 55 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). See Jer 37:15–16, 20.
99. 56 Heb “All the officials came to Jeremiah and questioned him.”
100. 57 Heb “And he reported to them according to all these words which the king had commanded.”
101. 58 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 578 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.”
102. 59 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.
103. 60 For location see ; ; ; ; ; ; ; ; .