Zedekiah Seeks Prayer but Refuses the Word

Jer 37:6-10 Then came the word of the Lord to this effect: Jer 37:7. "Thus saith Jahveh, the God of Israel: Thus shall ye say to the king of Judah who hath sent you to me to ask at me, Behold, the army of Pharaoh, which marched out to your help, will return to Egypt, their own land. Jer 37:8. And the Chaldeans shall return and fight against this city, and take it, and burn it with fire.

Jer 37:9. Thus saith Jahveh: Do not deceive yourselves by thinking, The Chaldeans will quite withdraw from us; for they will not withdraw. Jer 37:10. For, even though he had beaten the whole army of the Chaldeans who are fighting with you, and there remained of them only some who had been pierced through and through, yet they would rise up, every man in his tent, and burn this city with fire."

In order to cut off every hope, the prophet announces that the Egyptians will bring no help, but withdraw to their own land before the Chaldeans who went out to meet them, without having accomplished their object; but then the Chaldeans will return, continue the siege, take the city and burn it. To assure them of this, he adds: "Ye must not deceive yourselves with the vain hope that the Chaldeans may possibly be defeated and driven back by the Egyptians.

The destruction of Jerusalem is so certain that, even supposing you were actually to defeat and repulse the Chaldeans, and only some few grievously wounded ones remained in the tents, these would rise up and burn the city." In הלוך ילכוּ the inf. abs. is to be observed, as strengthening the idea contained in the verb: "to depart wholly or completely;" הלך is here to "depart, withdraw."

אנשׁים in contrast with חיל are separate individuals. מדקּר, pierced through by sword or lance, i. e. , grievously, mortally wounded.

Jer 37:6-10 Then came the word of the Lord to this effect: Jer 37:7. "Thus saith Jahveh, the God of Israel: Thus shall ye say to the king of Judah who hath sent you to me to ask at me, Behold, the army of Pharaoh, which marched out to your help, will return to Egypt, their own land. Jer 37:8. And the Chaldeans shall return and fight against this city, and take it, and burn it with fire.

Jer 37:9. Thus saith Jahveh: Do not deceive yourselves by thinking, The Chaldeans will quite withdraw from us; for they will not withdraw. Jer 37:10. For, even though he had beaten the whole army of the Chaldeans who are fighting with you, and there remained of them only some who had been pierced through and through, yet they would rise up, every man in his tent, and burn this city with fire."

In order to cut off every hope, the prophet announces that the Egyptians will bring no help, but withdraw to their own land before the Chaldeans who went out to meet them, without having accomplished their object; but then the Chaldeans will return, continue the siege, take the city and burn it. To assure them of this, he adds: "Ye must not deceive yourselves with the vain hope that the Chaldeans may possibly be defeated and driven back by the Egyptians.

The destruction of Jerusalem is so certain that, even supposing you were actually to defeat and repulse the Chaldeans, and only some few grievously wounded ones remained in the tents, these would rise up and burn the city." In הלוך ילכוּ the inf. abs. is to be observed, as strengthening the idea contained in the verb: "to depart wholly or completely;" הלך is here to "depart, withdraw."

אנשׁים in contrast with חיל are separate individuals. מדקּר, pierced through by sword or lance, i. e. , grievously, mortally wounded.

Jer 37:6-10 Then came the word of the Lord to this effect: Jer 37:7. "Thus saith Jahveh, the God of Israel: Thus shall ye say to the king of Judah who hath sent you to me to ask at me, Behold, the army of Pharaoh, which marched out to your help, will return to Egypt, their own land. Jer 37:8. And the Chaldeans shall return and fight against this city, and take it, and burn it with fire.

Jer 37:9. Thus saith Jahveh: Do not deceive yourselves by thinking, The Chaldeans will quite withdraw from us; for they will not withdraw. Jer 37:10. For, even though he had beaten the whole army of the Chaldeans who are fighting with you, and there remained of them only some who had been pierced through and through, yet they would rise up, every man in his tent, and burn this city with fire."

In order to cut off every hope, the prophet announces that the Egyptians will bring no help, but withdraw to their own land before the Chaldeans who went out to meet them, without having accomplished their object; but then the Chaldeans will return, continue the siege, take the city and burn it. To assure them of this, he adds: "Ye must not deceive yourselves with the vain hope that the Chaldeans may possibly be defeated and driven back by the Egyptians.

The destruction of Jerusalem is so certain that, even supposing you were actually to defeat and repulse the Chaldeans, and only some few grievously wounded ones remained in the tents, these would rise up and burn the city." In הלוך ילכוּ the inf. abs. is to be observed, as strengthening the idea contained in the verb: "to depart wholly or completely;" הלך is here to "depart, withdraw."

אנשׁים in contrast with חיל are separate individuals. מדקּר, pierced through by sword or lance, i. e. , grievously, mortally wounded.

Jer 37:6-10 Then came the word of the Lord to this effect: Jer 37:7. "Thus saith Jahveh, the God of Israel: Thus shall ye say to the king of Judah who hath sent you to me to ask at me, Behold, the army of Pharaoh, which marched out to your help, will return to Egypt, their own land. Jer 37:8. And the Chaldeans shall return and fight against this city, and take it, and burn it with fire.

Jer 37:9. Thus saith Jahveh: Do not deceive yourselves by thinking, The Chaldeans will quite withdraw from us; for they will not withdraw. Jer 37:10. For, even though he had beaten the whole army of the Chaldeans who are fighting with you, and there remained of them only some who had been pierced through and through, yet they would rise up, every man in his tent, and burn this city with fire."

In order to cut off every hope, the prophet announces that the Egyptians will bring no help, but withdraw to their own land before the Chaldeans who went out to meet them, without having accomplished their object; but then the Chaldeans will return, continue the siege, take the city and burn it. To assure them of this, he adds: "Ye must not deceive yourselves with the vain hope that the Chaldeans may possibly be defeated and driven back by the Egyptians.

The destruction of Jerusalem is so certain that, even supposing you were actually to defeat and repulse the Chaldeans, and only some few grievously wounded ones remained in the tents, these would rise up and burn the city." In הלוך ילכוּ the inf. abs. is to be observed, as strengthening the idea contained in the verb: "to depart wholly or completely;" הלך is here to "depart, withdraw."

אנשׁים in contrast with חיל are separate individuals. מדקּר, pierced through by sword or lance, i. e. , grievously, mortally wounded.

Jer 37:6-10 Then came the word of the Lord to this effect: Jer 37:7. "Thus saith Jahveh, the God of Israel: Thus shall ye say to the king of Judah who hath sent you to me to ask at me, Behold, the army of Pharaoh, which marched out to your help, will return to Egypt, their own land. Jer 37:8. And the Chaldeans shall return and fight against this city, and take it, and burn it with fire.

Jer 37:9. Thus saith Jahveh: Do not deceive yourselves by thinking, The Chaldeans will quite withdraw from us; for they will not withdraw. Jer 37:10. For, even though he had beaten the whole army of the Chaldeans who are fighting with you, and there remained of them only some who had been pierced through and through, yet they would rise up, every man in his tent, and burn this city with fire."

In order to cut off every hope, the prophet announces that the Egyptians will bring no help, but withdraw to their own land before the Chaldeans who went out to meet them, without having accomplished their object; but then the Chaldeans will return, continue the siege, take the city and burn it. To assure them of this, he adds: "Ye must not deceive yourselves with the vain hope that the Chaldeans may possibly be defeated and driven back by the Egyptians.

The destruction of Jerusalem is so certain that, even supposing you were actually to defeat and repulse the Chaldeans, and only some few grievously wounded ones remained in the tents, these would rise up and burn the city." In הלוך ילכוּ the inf. abs. is to be observed, as strengthening the idea contained in the verb: "to depart wholly or completely;" הלך is here to "depart, withdraw."

אנשׁים in contrast with חיל are separate individuals. מדקּר, pierced through by sword or lance, i. e. , grievously, mortally wounded.

Jer 37:11-12 The imprisonment of Jeremiah. - During the time when the Chaldeans, on account of the advancing army of pharaoh, had withdrawn from Jerusalem and raised the siege, "Jeremiah went out of the city to go to the land of Benjamin, in order to bring thence his portion among the people." והיה, in accordance with later usage, for ויהי, as in Jer 3:9; cf.

Ewald, §345, b . לחלק is explained in various ways. לחלק for להחליק can scarcely have any other meaning than to share, receive a share; and in connection with משּׁם, "to receive a portion thence," not, to receive an inheritance ( Syr. , Chald. , Vulg. ), for משּׁם does not suit this meaning. The lxx render τοῦ ἀγοράσαι ἐκεῖθεν, which Theodoret explains by πρίασθαι ἄρτους.

All other explanations have still less in their favour. We must connect בּתוך העם with 'ללכת וגו, since it is unsuitable for לחלק משּׁם.

Jer 37:11-12 The imprisonment of Jeremiah. - During the time when the Chaldeans, on account of the advancing army of pharaoh, had withdrawn from Jerusalem and raised the siege, "Jeremiah went out of the city to go to the land of Benjamin, in order to bring thence his portion among the people." והיה, in accordance with later usage, for ויהי, as in Jer 3:9; cf.

Ewald, §345, b . לחלק is explained in various ways. לחלק for להחליק can scarcely have any other meaning than to share, receive a share; and in connection with משּׁם, "to receive a portion thence," not, to receive an inheritance ( Syr. , Chald. , Vulg. ), for משּׁם does not suit this meaning. The lxx render τοῦ ἀγοράσαι ἐκεῖθεν, which Theodoret explains by πρίασθαι ἄρτους.

All other explanations have still less in their favour. We must connect בּתוך העם with 'ללכת וגו, since it is unsuitable for לחלק משּׁם.

Jer 37:13 When he was entering the gate of Benjamin, where Jeriah the son of Shelemiah kept watch, the latter seized him, saying, "Thou desirest to go over to the Chaldeans" (נפל אל־, see on Jer 21:9). The gate of Benjamin (Jer 38:7; Jer 14:10) was the north gate of the city, through which ran the road to Benjamin and Ephraim; hence it was also called the gate of Ephraim, 2Ki 14:13; Neh 8:16.

בּעל, "holder of the oversight," he who kept the watch, or commander of the watch at the gate. "The accusation was founded on the well-known views and opinions of Jeremiah (Jer 21:9); but it was mere sophistry, for the simple reason that the Chaldeans were no longer lying before the city" (Hitzig).

Jer 37:14-15 Jeremiah replied: "A lie [= not true; cf. 2Ki 9:12] ; I am not going over to the Chaldeans. But he gave no heed to him; so Jeriah seized Jeremiah, and brought him to the princes. Jer 37:15. And the princes were angry against Jeremiah, and smote him, and put him in prison, in the house of Jonathan the scribe; for they had made it the prison," - probably because it contained apartments suitable for the purpose.

From Jer 37:16 we perceive that they were subterranean prisons and vaults into which the prisoners were thrust; and from v. 28 and Jer 38:26, it is clear that Jeremiah was in a confinement much more severe and dangerous to his life. There he sat many days, i. e. , a pretty long time.

Jer 37:14-15 Jeremiah replied: "A lie [= not true; cf. 2Ki 9:12] ; I am not going over to the Chaldeans. But he gave no heed to him; so Jeriah seized Jeremiah, and brought him to the princes. Jer 37:15. And the princes were angry against Jeremiah, and smote him, and put him in prison, in the house of Jonathan the scribe; for they had made it the prison," - probably because it contained apartments suitable for the purpose.

From Jer 37:16 we perceive that they were subterranean prisons and vaults into which the prisoners were thrust; and from v. 28 and Jer 38:26, it is clear that Jeremiah was in a confinement much more severe and dangerous to his life. There he sat many days, i. e. , a pretty long time.

Jer 37:16-21 Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this.

For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc. , "for Jeremiah came... ," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked.

The Vulgate has itaque ingressus ; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20.

Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i. e. , a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb.

Scheid in Rosenmüller, who renders חניות by flexa , curvata ; then, supplying ligna , he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import.

To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard.

The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust.

- Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf.

Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard." In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large.

Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Jer 37:16-21 Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this.

For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc. , "for Jeremiah came... ," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked.

The Vulgate has itaque ingressus ; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20.

Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i. e. , a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb.

Scheid in Rosenmüller, who renders חניות by flexa , curvata ; then, supplying ligna , he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import.

To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard.

The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust.

- Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf.

Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard." In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large.

Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Jer 37:16-21 Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this.

For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc. , "for Jeremiah came... ," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked.

The Vulgate has itaque ingressus ; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20.

Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i. e. , a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb.

Scheid in Rosenmüller, who renders חניות by flexa , curvata ; then, supplying ligna , he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import.

To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard.

The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust.

- Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf.

Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard." In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large.

Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Jer 37:16-21 Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this.

For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc. , "for Jeremiah came... ," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked.

The Vulgate has itaque ingressus ; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20.

Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i. e. , a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb.

Scheid in Rosenmüller, who renders חניות by flexa , curvata ; then, supplying ligna , he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import.

To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard.

The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust.

- Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf.

Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard." In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large.

Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Jer 37:16-21 Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this.

For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc. , "for Jeremiah came... ," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked.

The Vulgate has itaque ingressus ; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20.

Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i. e. , a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb.

Scheid in Rosenmüller, who renders חניות by flexa , curvata ; then, supplying ligna , he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import.

To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard.

The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust.

- Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf.

Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard." In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large.

Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Jer 37:16-21 Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this.

For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc. , "for Jeremiah came... ," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked.

The Vulgate has itaque ingressus ; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20.

Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i. e. , a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb.

Scheid in Rosenmüller, who renders חניות by flexa , curvata ; then, supplying ligna , he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import.

To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard.

The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust.

- Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf.

Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard." In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large.

Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Jer 38:1-4 Jeremiah is cast into a miry pit, but drawn out again by Ebedmelech the Cushite. Jer 38:1-6. Being confined in the court of the guard attached to the royal palace, Jeremiah had opportunities of conversing with the soldiers stationed there and the people of Judah who came thither (cf. Jer 38:1 with Jer 32:8, Jer 32:12), and of declaring, in opposition to them, his conviction (which he had indeed expressed from the beginning of the siege) that all resistance to the Chaldeans would be fruitless, and only bring destruction (cf.

Jer 21:9.) On this account, the princes who were of a hostile disposition towards him were so embittered, that they resolved on his death, and obtain from the king permission to cast him into a deep pit with mire at the bottom. In v. 1 four of these princes are named, two of whom, Jucal the son of Shelemiah, and Pashur the son of Malchiah, are known, from Jer 37:3 and Jer 21:1, as confidants of the king; the other two, Shephatiah the son of Mattan, and Gedaliah the son of Pashur, are not mentioned elsewhere.

Gedaliah was probably a son of the Pashur who had once put Jeremiah in the stocks (Jer 20:1-2). The words of the prophet, Jer 38:2, Jer 38:3, are substantially the same as he had already uttered at the beginning of the siege, Jer 21:9 (יחיה as in Jer 21:9). Jer 38:4. The princes said to the king, "Let this man, we beseech thee, be put to death for the construction, see on Jer 35:14; for therefore i.

e. , because no one puts him out of existence - על־כּן as in Jer 29:28 he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking words like these to them; for this man does not seek the welfare of this people, but their ill." מרפּא for מרפּא, to cause the hands of any one to be relaxed, i. e. , to make him dispirited; cf.

Ezr 4:4; Isa 35:3. דּרשׁ with ל htiw , as Job 10:6; Deu 12:30; 1Ch 22:19, etc. , elsewhere with the accusatival את; cf. Jer 29:7 et passim . On this point cf. Jer 29:7. The allegation which the princes made against Jeremiah was possibly correct. The constancy with which Jeremiah declared that resistance was useless, since, in accordance with the divine decree, Jerusalem was to be taken and burnt by the Chaldeans, could not but make the soldiers and the people unwilling any longer to sacrifice their lives in defending the city.

Nevertheless the complaint was unjust, because Jeremiah was not expressing his own personal opinion, but was declaring the word of the Lord, and that, too, not from any want of patriotism or through personal cowardice, but in the conviction, derived from the divine revelation, that it was only by voluntary submission that the fate of the besieged could be mitigated; hence he acted from a deep feeling of love to the people, and in order to avert complete destruction from them. The courage of the people which he sought to weaken was not a heroic courage founded on genuine trust in God, but carnal obstinacy, which could not but lead to ruin.

Jer 38:1-4 Jeremiah is cast into a miry pit, but drawn out again by Ebedmelech the Cushite. Jer 38:1-6. Being confined in the court of the guard attached to the royal palace, Jeremiah had opportunities of conversing with the soldiers stationed there and the people of Judah who came thither (cf. Jer 38:1 with Jer 32:8, Jer 32:12), and of declaring, in opposition to them, his conviction (which he had indeed expressed from the beginning of the siege) that all resistance to the Chaldeans would be fruitless, and only bring destruction (cf.

Jer 21:9.) On this account, the princes who were of a hostile disposition towards him were so embittered, that they resolved on his death, and obtain from the king permission to cast him into a deep pit with mire at the bottom. In v. 1 four of these princes are named, two of whom, Jucal the son of Shelemiah, and Pashur the son of Malchiah, are known, from Jer 37:3 and Jer 21:1, as confidants of the king; the other two, Shephatiah the son of Mattan, and Gedaliah the son of Pashur, are not mentioned elsewhere.

Gedaliah was probably a son of the Pashur who had once put Jeremiah in the stocks (Jer 20:1-2). The words of the prophet, Jer 38:2, Jer 38:3, are substantially the same as he had already uttered at the beginning of the siege, Jer 21:9 (יחיה as in Jer 21:9). Jer 38:4. The princes said to the king, "Let this man, we beseech thee, be put to death for the construction, see on Jer 35:14; for therefore i.

e. , because no one puts him out of existence - על־כּן as in Jer 29:28 he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking words like these to them; for this man does not seek the welfare of this people, but their ill." מרפּא for מרפּא, to cause the hands of any one to be relaxed, i. e. , to make him dispirited; cf.

Ezr 4:4; Isa 35:3. דּרשׁ with ל htiw , as Job 10:6; Deu 12:30; 1Ch 22:19, etc. , elsewhere with the accusatival את; cf. Jer 29:7 et passim . On this point cf. Jer 29:7. The allegation which the princes made against Jeremiah was possibly correct. The constancy with which Jeremiah declared that resistance was useless, since, in accordance with the divine decree, Jerusalem was to be taken and burnt by the Chaldeans, could not but make the soldiers and the people unwilling any longer to sacrifice their lives in defending the city.

Nevertheless the complaint was unjust, because Jeremiah was not expressing his own personal opinion, but was declaring the word of the Lord, and that, too, not from any want of patriotism or through personal cowardice, but in the conviction, derived from the divine revelation, that it was only by voluntary submission that the fate of the besieged could be mitigated; hence he acted from a deep feeling of love to the people, and in order to avert complete destruction from them. The courage of the people which he sought to weaken was not a heroic courage founded on genuine trust in God, but carnal obstinacy, which could not but lead to ruin.

Jer 38:1-4 Jeremiah is cast into a miry pit, but drawn out again by Ebedmelech the Cushite. Jer 38:1-6. Being confined in the court of the guard attached to the royal palace, Jeremiah had opportunities of conversing with the soldiers stationed there and the people of Judah who came thither (cf. Jer 38:1 with Jer 32:8, Jer 32:12), and of declaring, in opposition to them, his conviction (which he had indeed expressed from the beginning of the siege) that all resistance to the Chaldeans would be fruitless, and only bring destruction (cf.

Jer 21:9.) On this account, the princes who were of a hostile disposition towards him were so embittered, that they resolved on his death, and obtain from the king permission to cast him into a deep pit with mire at the bottom. In v. 1 four of these princes are named, two of whom, Jucal the son of Shelemiah, and Pashur the son of Malchiah, are known, from Jer 37:3 and Jer 21:1, as confidants of the king; the other two, Shephatiah the son of Mattan, and Gedaliah the son of Pashur, are not mentioned elsewhere.

Gedaliah was probably a son of the Pashur who had once put Jeremiah in the stocks (Jer 20:1-2). The words of the prophet, Jer 38:2, Jer 38:3, are substantially the same as he had already uttered at the beginning of the siege, Jer 21:9 (יחיה as in Jer 21:9). Jer 38:4. The princes said to the king, "Let this man, we beseech thee, be put to death for the construction, see on Jer 35:14; for therefore i.

e. , because no one puts him out of existence - על־כּן as in Jer 29:28 he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking words like these to them; for this man does not seek the welfare of this people, but their ill." מרפּא for מרפּא, to cause the hands of any one to be relaxed, i. e. , to make him dispirited; cf.

Ezr 4:4; Isa 35:3. דּרשׁ with ל htiw , as Job 10:6; Deu 12:30; 1Ch 22:19, etc. , elsewhere with the accusatival את; cf. Jer 29:7 et passim . On this point cf. Jer 29:7. The allegation which the princes made against Jeremiah was possibly correct. The constancy with which Jeremiah declared that resistance was useless, since, in accordance with the divine decree, Jerusalem was to be taken and burnt by the Chaldeans, could not but make the soldiers and the people unwilling any longer to sacrifice their lives in defending the city.

Nevertheless the complaint was unjust, because Jeremiah was not expressing his own personal opinion, but was declaring the word of the Lord, and that, too, not from any want of patriotism or through personal cowardice, but in the conviction, derived from the divine revelation, that it was only by voluntary submission that the fate of the besieged could be mitigated; hence he acted from a deep feeling of love to the people, and in order to avert complete destruction from them. The courage of the people which he sought to weaken was not a heroic courage founded on genuine trust in God, but carnal obstinacy, which could not but lead to ruin.

Jer 38:1-4 Jeremiah is cast into a miry pit, but drawn out again by Ebedmelech the Cushite. Jer 38:1-6. Being confined in the court of the guard attached to the royal palace, Jeremiah had opportunities of conversing with the soldiers stationed there and the people of Judah who came thither (cf. Jer 38:1 with Jer 32:8, Jer 32:12), and of declaring, in opposition to them, his conviction (which he had indeed expressed from the beginning of the siege) that all resistance to the Chaldeans would be fruitless, and only bring destruction (cf.

Jer 21:9.) On this account, the princes who were of a hostile disposition towards him were so embittered, that they resolved on his death, and obtain from the king permission to cast him into a deep pit with mire at the bottom. In v. 1 four of these princes are named, two of whom, Jucal the son of Shelemiah, and Pashur the son of Malchiah, are known, from Jer 37:3 and Jer 21:1, as confidants of the king; the other two, Shephatiah the son of Mattan, and Gedaliah the son of Pashur, are not mentioned elsewhere.

Gedaliah was probably a son of the Pashur who had once put Jeremiah in the stocks (Jer 20:1-2). The words of the prophet, Jer 38:2, Jer 38:3, are substantially the same as he had already uttered at the beginning of the siege, Jer 21:9 (יחיה as in Jer 21:9). Jer 38:4. The princes said to the king, "Let this man, we beseech thee, be put to death for the construction, see on Jer 35:14; for therefore i.

e. , because no one puts him out of existence - על־כּן as in Jer 29:28 he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking words like these to them; for this man does not seek the welfare of this people, but their ill." מרפּא for מרפּא, to cause the hands of any one to be relaxed, i. e. , to make him dispirited; cf.

Ezr 4:4; Isa 35:3. דּרשׁ with ל htiw , as Job 10:6; Deu 12:30; 1Ch 22:19, etc. , elsewhere with the accusatival את; cf. Jer 29:7 et passim . On this point cf. Jer 29:7. The allegation which the princes made against Jeremiah was possibly correct. The constancy with which Jeremiah declared that resistance was useless, since, in accordance with the divine decree, Jerusalem was to be taken and burnt by the Chaldeans, could not but make the soldiers and the people unwilling any longer to sacrifice their lives in defending the city.

Nevertheless the complaint was unjust, because Jeremiah was not expressing his own personal opinion, but was declaring the word of the Lord, and that, too, not from any want of patriotism or through personal cowardice, but in the conviction, derived from the divine revelation, that it was only by voluntary submission that the fate of the besieged could be mitigated; hence he acted from a deep feeling of love to the people, and in order to avert complete destruction from them. The courage of the people which he sought to weaken was not a heroic courage founded on genuine trust in God, but carnal obstinacy, which could not but lead to ruin.