Yehezkiel 14:1

Well-Deserved Judgment

14:1 Then some men from Israel’s elders came to me and sat down in front of me.

Yehezkiel 20:1-3

Israel’s Rebellion

20:1 In the seventh year, in the fifth month, on the tenth of the month, ¹  some of the elders ²  of Israel came to seek ³  the Lord, and they sat down in front of me. 20:2 The word of the Lord came to me: 20:3 “Son of man, speak to the elders of Israel, and tell them: ‘This is what the sovereign Lord says: Are you coming to seek me? As surely as I live, I will not allow you to seek me, ⁴  declares the sovereign Lord.’

Yehezkiel 33:31

33:31 They come to you in crowds, ⁵  and they sit in front of you as ⁶  my people. They hear your words, but do not obey ⁷  them. For they talk lustfully, ⁸  and their heart is set on ⁹  their own advantage. ¹⁰ 

Yeremia 21:2

21:2 “Please ask the Lord to come and help us, ¹¹  because King Nebuchadnezzar ¹²  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.” ¹³ 

Yeremia 37:17

37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, ¹⁴  “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, ¹⁵  “You will be handed over to the king of Babylon.” ¹⁶ 

Yeremia 38:14-28

Jeremiah Responds to Zedekiah’s Request for Secret Advice

38:14 Some time later ¹⁷  Zedekiah sent and had Jeremiah brought to him at the third entrance ¹⁸  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.” ¹⁹  38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. ²⁰  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, ²¹  “As surely as the Lord lives who has given us life and breath, ²²  I promise you this: I will not kill you or hand you over to those men who want to kill you.” ²³ 

38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, ²⁴  says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared ²⁵  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 ²⁶  and they will burn it down. You yourself will not escape from them.’” ²⁷  38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. ²⁸  The Babylonians might hand me over to them and they will torture me.” ²⁹  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. ³⁰  Then all will go well with you and your life will be spared. ³¹  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, ³² 

‘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.’ ³³ 

38:23 “All your wives and your children will be turned over to the Babylonians. ³⁴  You yourself will not escape from them but will be captured by the ³⁵  king of Babylon. This city will be burned down.” ³⁶ 

38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. ³⁷  If you do, you will die. ³⁸  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. ³⁹  Do not hide anything from us. If you do, we will kill you.’ ⁴⁰  38:26 If they do this, tell ⁴¹  them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” ⁴²  38:27 All the officials did indeed come and question Jeremiah. ⁴³  He told them exactly what the king had instructed him to say. ⁴⁴  They stopped questioning him any further because no one had actually heard their conversation. ⁴⁵  38:28 So Jeremiah remained confined ⁴⁶  in the courtyard of the guardhouse until the day Jerusalem ⁴⁷  was captured.

The Fall of Jerusalem and Its Aftermath

The following events occurred when Jerusalem ⁴⁸  was captured. ⁴⁹ 

[20:1]  ¹ sn The date would be August 14th, 591 b.c. The seventh year is the seventh year of Jehoiachin’s exile.

[20:1]  ² tn Heb “men from the elders.”

[20:1]  ³ tn See the note at 14:3.

[20:3]  ⁴ tn Or “I will not reveal myself to you.”

[33:31]  ⁵ tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.

[33:31]  ⁶ tn The word “as” is supplied in the translation.

[33:31]  ⁷ tn Heb “do.”

[33:31]  ⁸ tn Heb “They do lust with their mouths.”

[33:31]  ⁹ tn Heb “goes after.”

[33:31]  ¹⁰ tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.

[21:2]  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).

[21:2]  ¹² 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.

[21:2]  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).

[21:2]  ¹³ tn Heb “Perhaps the Lord will do according to his miracles that he may go up from against us.”

[21:2]  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).

[37:17]  ¹⁴ tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”

[37:17]  ¹⁵ tn Heb “Then he said.”

[37:17]  ¹⁶ 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.)

[38:14]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”

[38:16]  ²² 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]  ²³ tn Heb “who are seeking your life.”

[38:17]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:18]  ²⁷ 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]  ²⁸ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:19]  ²⁹ 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]  ³⁰ 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.

[38:20]  ³¹ tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

[38:22]  ³² 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]  ³³ 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 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.

[38:23]  ³⁴ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:23]  ³⁵ 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]  ³⁶ 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).

[38:24]  ³⁷ tn Heb “about these words.”

[38:24]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Heb “All the officials came to Jeremiah and questioned him.”

[38:27]  ⁴⁴ tn Heb “And he reported to them according to all these words which the king had commanded.”

[38:27]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[38:28]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[38:28]  ⁴⁹ 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 mss. Some English versions and commentaries omit it as a double writing of the final words of the preceding line (see, e.g., REB; W. L. Holladay, Jeremiah [Hermeneia], 2:268). Others see it as misplaced from the beginning of 39:3 (see, e.g., NRSV, TEV, J. Bright, Jeremiah [AB], 245). The clause probably does belong syntactically with 39:3 (i.e., כַּאֲשֶׁר [ka’asher] introduces a temporal clause which is resumed by the vav consecutive on וַיָּבֹאוּ (vayyavo’u; see BDB 455 s.v. כַּאֲשֶׁר 3), but it should not be moved there because there is no textual evidence for doing so. The intervening verses are to be interpreted as parenthetical, giving the background for the events that follow (see, e.g., the translation in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:280). The chapter is not so much concerned with describing how Jerusalem fell as it is with contrasting the fate of Zedekiah who disregarded the word of the Lord with the fate of Jeremiah and that of Jeremiah’s benefactor Ebed Melech. The best way to treat the line without actually moving it before 39:3a is to treat it as a heading as has been done here.