Jeremiah 39:7-18

39:7 Then he had Zedekiah’s eyes put out and had him bound in chains ¹  to be led off to Babylon. 39:8 The Babylonians ²  burned down the royal palace, the temple of the Lord, and the people’s homes, ³  and they tore down the wall of Jerusalem. ⁴  39:9 Then Nebuzaradan, the captain of the royal guard, ⁵  took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him. ⁶  39:10 But he ⁷  left behind in the land of Judah some of the poor people who owned nothing. He gave them fields and vineyards at that time.

39:11 Now King Nebuchadnezzar of Babylon had issued orders concerning Jeremiah. He had passed them on through Nebuzaradan, the captain of his royal guard, ⁸  39:12 “Find Jeremiah ⁹  and look out for him. ¹⁰  Do not do anything to harm him, ¹¹  but do with him whatever he tells you.” 39:13 So Nebuzaradan, the captain of the royal guard, Nebushazban, who was a chief officer, Nergal-Sharezer, who was a high official, ¹²  and all the other officers of the king of Babylon 39:14 sent and had Jeremiah brought from the courtyard of the guardhouse. They turned him over to Gedaliah, ¹³  the son of Ahikam and the grandson of Shaphan, to take him home with him. ¹⁴  But Jeremiah stayed among the people. ¹⁵ 

Ebed Melech Is Promised Deliverance because of His Faith

39:15 ¹⁶ Now the Lord had spoken to Jeremiah while he was still confined in the courtyard of the guardhouse, ¹⁷  39:16 “Go ¹⁸  and tell Ebed-Melech the Ethiopian, ‘The Lord God of Israel who rules over all says, “I will carry out against this city what I promised. It will mean disaster and not good fortune for it. ¹⁹  When that disaster happens, you will be there to see it. ²⁰  39:17 But I will rescue you when it happens. ²¹  I, the Lord, affirm it! ²²  You will not be handed over to those whom you fear. ²³  39:18 I will certainly save you. You will not fall victim to violence. ²⁴  You will escape with your life ²⁵  because you trust in me. I, the Lord, affirm it!”’” ²⁶ 

[39:7]  ¹ tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.

[39:8]  ² tn Heb “Chaldean.” See the study note on 21:4 for explanation.

[39:8]  ³ tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have “the temple of the Lord” and reads merely “house of the people.” The text here is probably corrupt. It reads וְאֶת־בֵּית הָעָם (vÿ’et-bet ha’am, “and the house of the people”), which many explain as a collective use of בַּיִת (bayit). However, no parallels are cited by any of the commentaries, grammars, or lexicons for such a use. It is more likely that the words יְהוָה וְאֶת־בָּתֵּי (yÿhvah vÿ’et-bate) have fallen out of the text due to similar beginnings. The words וְאֶת־בֵּית יהוה (vÿ’et-bet yhwh) are found in the parallel texts cited in the marginal note. The Greek version is no help here because vv. 4-13 are omitted, probably due to the similarities in ending of vv. 3, 13 (i.e., homoioteleuton of מֶלֶךְ בָּבֶל, melekh bavel).

[39:8]  ⁴ sn According to the parallels in 2 Kgs 25:8-9; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.

[39:9]  ⁵ tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.

[39:9]  ⁶ tc The translation is based on an emendation of the text which leaves out “the rest of the people who were left” as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase “the rest of the people who were left” (הַנִּשְׁאָרִים וְאֶת יֶתֶר הָעָם, hannish’arim vÿ’et yeter ha’am) to read “the rest of the craftsmen who were left” (וְאֶת יֶתֶר הָאָמוֹן הַנִּשְׁאָרִים, vÿ’et yeter ha’amon hannish’arim) on the basis of the parallel in Jer 52:15 (which does not have הַנִּשְׁאָרִים, hannish’arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except הָעִיר [ha’ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: “And the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.” The text has also been divided up to create two shorter sentences to better conform with contemporary English style.

[39:10]  ⁷ tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title.

[39:11]  ⁸ tn Heb “And Nebuchadnezzar king of Babylon commanded concerning Jeremiah by the hand of Nebuzaradan, the captain of the guard, saying.” Since Nebuchadnezzar is at Riblah (v. 6) and Nebuzaradan and the other officers named in the next verse are at Jerusalem, the vav consecutive imperfect should again be translated as a pluperfect (see 38:2 and the translator’s notes there for explanation). For the meaning of “through” or “through the agency of” for the phrase בְּיַד (bÿyad) see BDB 391 s.v. יָד 5.d. The sentence has been broken up to better conform with contemporary English style.

[39:12]  ⁹ tn Heb “Get [or fetch] him.” The referent is supplied for clarity.

[39:12]  ¹⁰ tn Or “take care of him”; Heb “set your eyes on him.” For the meaning of this idiom see BDB 963 s.v. שִׂים 2.c and compare 24:6 where the phrase “for good” is added.

[39:12]  ¹¹ tn Heb “Don’t do anything evil [= harmful] to him.”

[39:13]  ¹² tn See the translator’s notes on 39:3, 9 for the names and titles here.

[39:14]  ¹³ sn Gedaliah. This is the first reference to this individual whom Nebuchadnezzar appointed governor over the people who were left to live in Judah (cf. 40:5; 2 Kgs 25:22). His father was the man who spoke up for Jeremiah when he was accused of being a false prophet by some of the priests and prophets (26:24). His grandfather was the royal secretary under Josiah who brought the discovery of the book of the law to Josiah’s attention, read it to him, and was involved in helping Josiah institute his reforms (2 Kgs 22:8-10).

[39:14]  ¹⁴ tn The meaning of the last phrase is uncertain. An alternate translation is “to take him home with him.” The text reads literally “to bring him into the house.” However, it is unclear whether “the house” refers to Jeremiah’s house or to Gedaliah’s. The fact that Nebuzaradan later offers Jeremiah the option of going back to Gedaliah (40:5) suggests that the house is here Gedaliah’s where Jeremiah would be looked out for in accord with Nebuchadnezzar’s command (v. 12).

[39:14]  ¹⁵ tn Many translate this last clause as a conclusion or summary remark, “So Jeremiah stayed…” However, it is better to translate it as an adversative because it probably refers to the fact that rather than staying with Gedaliah in the governor’s residence Jeremiah stayed among the people. That is how he wound up being led off as a prisoner to Ramah. See further the study note on 40:1. According to IBHS 550 §33.2.1d the vav (ו) consecutive can have either of these values (see examples 11 and 12 for the adversative or contrastive nuance).

[39:15]  ¹⁶ sn Jer 39:15-18. This incident is out of chronological order (see Jer 38:7-13). It is placed here either due to a desire not to interrupt the sequential ordering of events centering on Jeremiah’s imprisonment and his release (38:14–39:14) or to contrast God’s care and concern for the faithful (Ebed-Melech who, though a foreigner, trusted in God) with his harsh treatment of the faithless (Zedekiah who, though informed of God’s will, was too weak-willed in the face of opposition by his courtiers to carry it out).

[39:15]  ¹⁷ tn Heb “Now the word of the Lord came to Jeremiah while he…saying.” The form of this clause is disjunctive showing that it does not follow the preceding events in either chronological or logical sequence. For a discussion of the form and function of such disjunctive clauses see IBHS 650-52 §39.2.3. This example most closely fits the description and function of example 12, Ruth 4:18, 21-22 on p. 652.

[39:16]  ¹⁸ sn Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors (32:2, 8). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse (38:7, 13). Jeremiah would not have had to leave the courtyard of the guardhouse to “go and tell” him something.

[39:16]  ¹⁹ tn Heb “Behold, I will bring to pass my words against this city for evil/disaster and not for good/good fortune.” For the form of the verb מֵבִי ([mevi] Kethib, מֵבִיא [mevi’] Qere) see GKC 206-7 §74.k, where the same form is noted for the Kethib in 2 Sam 5:2; 1 Kgs 21:21; Jer 19:15 all of which occur before a word beginning with א. For the nuance “carry out” (or “bring to pass”) see BDB 99 s.v. בּוֹא Hiph.2.b.

[39:16]  ²⁰ tn Heb “And they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].”

[39:17]  ²¹ tn Heb “But I will rescue you on that day” (referring to the same day mentioned in the preceding verse).

[39:17]  ²² tn Heb “Oracle of the Lord.”

[39:17]  ²³ sn Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah (38:7-13). However, it is clear that in this context it refers to those that he would fear when the Lord brings about the threatened disaster, i.e., the Babylonians who are attacking the city.

[39:18]  ²⁴ sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.

[39:18]  ²⁵ tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.

[39:18]  ²⁶ tn Heb “Oracle of the Lord.”