5 Pharaoh’s army had come out of Egypt; and when the Chaldeans who were besieging Jerusalem heard news of them, they withdrew from Jerusalem.
6 Then Yahweh’s word came to the prophet Jeremiah, saying,
7 “Yahweh, the God of Israel, says, ‘You shall tell the king of Judah, who sent you to me to inquire of me: “Behold, Pharaoh’s army, which has come out to help you, will return to Egypt into their own land.
8 The Chaldeans will come again, and fight against this city. They will take it and burn it with fire.”’
9 “Yahweh says, ‘Don’t deceive yourselves, saying, “The Chaldeans will surely depart from us;” for they will not depart.
10 For though you had struck the whole army of the Chaldeans who fight against you, and only wounded men remained among them, they would each rise up in his tent and burn this city with fire.’”
11 When the army of the Chaldeans had withdrawn from Jerusalem for fear of Pharaoh’s army,
12 then Jeremiah went out of Jerusalem to go into the land of Benjamin, to receive his portion there, in the middle of the people.
13 When he was in Benjamin’s gate, a captain of the guard was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he seized Jeremiah the prophet, saying, “You are defecting to the Chaldeans!”
14 Then Jeremiah said, “That is false! I am not defecting to the Chaldeans.” But he didn’t listen to him; so Irijah seized Jeremiah, and brought him to the princes.
15 The princes were angry with Jeremiah, and struck him, and put him in prison in the house of Jonathan the scribe; for they had made that the prison.
16 When Jeremiah had come into the dungeon house and into the cells, and Jeremiah had remained there many days,
17 then Zedekiah the king sent and had him brought out. The king asked him secretly in his house, “Is there any word from Yahweh?” Jeremiah said, “There is.” He also said, “You will be delivered into the hand of the king of Babylon.”
18 Moreover Jeremiah said to King Zedekiah, “How have I sinned against you, against your servants, or against this people, that you have put me in prison?
19 Now where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you, nor against this land’?
20 Now please hear, my lord the king: please let my supplication be presented before you, that you not cause me to return to the house of Jonathan the scribe, lest I die there.”
21 Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard. They gave him daily a loaf of bread out of the bakers’ street, until all the bread in the city was gone. Thus Jeremiah remained in the court of the guard.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 37:5–10But when the king of Egypt heard what circumstances Zedekiah his ally was in, he took a great army with him, and came into Judea, as if he would raise the siege; upon which the king of Babylon departed from Jerusalem, and met the Egyptians, and joined battle with them, and beat them; and when he had put them to flight, he pursued them, and drove them out of all Syria. Now as soon as the king of Babylon was departed from Jerusalem, the false prophets deceived Zedekiah, and said that the king of Babylon would not any more make war against him or his people, nor remove them out of their own country into Babylon … But Jeremiah came among them, and prophesied what contradicted those predictions, and what proved to be true, that they did ill, and deluded the king; that the Egyptians would be of no advantage to them, but that the king of Babylon would renew the war against Jerusalem, and besiege it again
But when the king of Egypt heard what circumstances Zedekiah his ally was in, he took a great army with him, and came into Judea, as if he would raise the siege; upon which the king of Babylon departed from Jerusalem, and met the Egyptians, and joined battle with them, and beat them; and when he had put them to flight, he pursued them, and drove them out of all Syria. Now as soon as the king of Babylon was departed from Jerusalem, the false prophets deceived Zedekiah, and said that the king of Babylon would not any more make war against him or his people, nor remove them out of their own country into Babylon … But Jeremiah came among them, and prophesied what contradicted those predictions, and what proved to be true, that they did ill, and deluded the king; that the Egyptians would be of no advantage to them, but that the king of Babylon would renew the war against Jerusalem, and besiege it again
Josephus, Antiquities of the Jews, Antiquities 10.7.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 37:12–15When Jeremiah said this, the greater part believed him; but the rulers, and those that were wicked, despised him, as one disordered in his senses. Now he had resolved to go elsewhere, to his own country, which was called Anathoth, and was twenty furlongs distant from Jerusalem; and as he was going, one of the rulers met him, and seized upon him, and accused him falsely, as though he were going as a deserter to the Babylonians; but Jeremiah said that he accused him falsely, and added, that he was only going to his own country; but the other would not believe him, but seized upon him, and led him away to the rulers, and laid an accusation against him, under whom he endured all sorts of torments and tortures, and was reserved to be punished
When Jeremiah said this, the greater part believed him; but the rulers, and those that were wicked, despised him, as one disordered in his senses. Now he had resolved to go elsewhere, to his own country, which was called Anathoth, and was twenty furlongs distant from Jerusalem; and as he was going, one of the rulers met him, and seized upon him, and accused him falsely, as though he were going as a deserter to the Babylonians; but Jeremiah said that he accused him falsely, and added, that he was only going to his own country; but the other would not believe him, but seized upon him, and led him away to the rulers, and laid an accusation against him, under whom he endured all sorts of torments and tortures, and was reserved to be punished
Josephus, Antiquities of the Jews, Antiquities 10.7.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 37:11–12But he says, that he intended to go into the land of Benjamin, so as to separate himself. … some have given this meaning, that he went into the land of Benjamin in order to divide his heritage; but this seems harsh and forced. … I therefore doubt not but that Jeremiah sought this as a quiet place, as it is understood by most interpreters, … For he was tired with the city, because he saw that he spent his labor in vain. Some think that he was afraid of being cast into prison, because he had just announced a command greatly disliked; but it is more probable that, he was worn out with weariness, because he saw that he made no impression on men so hard and refractory. Hence then it was, that he wished to withdraw from the presence of the whole people.
But he says, that he intended to go into the land of Benjamin, so as to separate himself. … some have given this meaning, that he went into the land of Benjamin in order to divide his heritage; but this seems harsh and forced. … I therefore doubt not but that Jeremiah sought this as a quiet place, as it is understood by most interpreters, … For he was tired with the city, because he saw that he spent his labor in vain. Some think that he was afraid of being cast into prison, because he had just announced a command greatly disliked; but it is more probable that, he was worn out with weariness, because he saw that he made no impression on men so hard and refractory. Hence then it was, that he wished to withdraw from the presence of the whole people.
John Calvin, Commentaries, on 37:11–14; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 37:21He however commemorates the favor of God, inasmuch as in so great a scarcity he was not without bread. He had, then, his daily bread until all provisions failed. … Had Jeremiah been at home, he might have been at any time stoned by the people; for there were not wanting those disposed to stir up famished men against him. He might then have been every moment in danger of his life at home. But now in prison, he was safe, and no one could do him any harm. Besides, had he been at home, many might have robbed him, so as to leave him nothing to preserve life; but in prison he had his daily allowance. Thus, then, God often conducts his servants in a manner that is wonderful and beyond what we can conceive, and in the meantime acts as the head of a family, in supplying their wants.
He however commemorates the favor of God, inasmuch as in so great a scarcity he was not without bread. He had, then, his daily bread until all provisions failed. … Had Jeremiah been at home, he might have been at any time stoned by the people; for there were not wanting those disposed to stir up famished men against him. He might then have been every moment in danger of his life at home. But now in prison, he was safe, and no one could do him any harm. Besides, had he been at home, many might have robbed him, so as to leave him nothing to preserve life; but in prison he had his daily allowance. Thus, then, God often conducts his servants in a manner that is wonderful and beyond what we can conceive, and in the meantime acts as the head of a family, in supplying their wants.
John Calvin, Commentaries, on 37:21; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 37:17He asked him secretly in his house, being ashamed to be seen in his company, "Is there any word from the Lord? (Jer 37:17) - any word of comfort? Canst thou give us any hopes that the Chaldeans shall again retire?" … Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time
He asked him secretly in his house, being ashamed to be seen in his company, "Is there any word from the Lord? (Jer 37:17) - any word of comfort? Canst thou give us any hopes that the Chaldeans shall again retire?" … Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time
Matthew Henry, Commentary on the Whole Bible, on 37:11–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 37:18–20When Jeremiah delivered God's message he spoke as one having authority, with the greatest boldness; but, when he presented his own request, he spoke as one under authority, with the greatest submissiveness: … Here is not a word of complaint of the princes that unjustly committed him, no offer to bring an action of false imprisonment against them, but all in a way of modest supplication to the king, to teach us that even when we act with the courage that becomes the faithful servants of God, yet we must conduct ourselves with the humility and modesty that become dutiful subjects to the government God hath set over us. A lion in God's cause must be a lamb in his own.
When Jeremiah delivered God's message he spoke as one having authority, with the greatest boldness; but, when he presented his own request, he spoke as one under authority, with the greatest submissiveness: … Here is not a word of complaint of the princes that unjustly committed him, no offer to bring an action of false imprisonment against them, but all in a way of modest supplication to the king, to teach us that even when we act with the courage that becomes the faithful servants of God, yet we must conduct ourselves with the humility and modesty that become dutiful subjects to the government God hath set over us. A lion in God's cause must be a lamb in his own.
Matthew Henry, Commentary on the Whole Bible, on 37:11–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Jeremiah 37:12Benjamin--to his own town, Anathoth. … But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. … MAURER translates, "to take his portion thence," to realize the produce of his property in Anathoth [HENDERSON], or to take possession of the land which he bought from Hanameel [MAURER].
Benjamin--to his own town, Anathoth. … But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. … MAURER translates, "to take his portion thence," to realize the produce of his property in Anathoth [HENDERSON], or to take possession of the land which he bought from Hanameel [MAURER].
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 37:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 37:17The king questioned him … "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.
The king questioned him … "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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 37:16–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Jeremiah 37
Jeremiah 37:5–21, World English Bible
Jeremiah 37 in the Bible · Told in the Story: Chapter 27, The Fall of Jerusalem
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 37:5–10But when the king of Egypt heard what circumstances Zedekiah his ally was in, he took a great army with him, and came into Judea, as if he would raise the siege; upon which the king of Babylon departed from Jerusalem, and met the Egyptians, and joined battle with them, and beat them; and when he had put them to flight, he pursued them, and drove them out of all Syria. Now as soon as the king of Babylon was departed from Jerusalem, the false prophets deceived Zedekiah, and said that the king of Babylon would not any more make war against him or his people, nor remove them out of their own country into Babylon … But Jeremiah came among them, and prophesied what contradicted those predictions, and what proved to be true, that they did ill, and deluded the king; that the Egyptians would be of no advantage to them, but that the king of Babylon would renew the war against Jerusalem, and besiege it again
Josephus, Antiquities of the Jews, Antiquities 10.7.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Jeremiah 37:12–15When Jeremiah said this, the greater part believed him; but the rulers, and those that were wicked, despised him, as one disordered in his senses. Now he had resolved to go elsewhere, to his own country, which was called Anathoth, and was twenty furlongs distant from Jerusalem; and as he was going, one of the rulers met him, and seized upon him, and accused him falsely, as though he were going as a deserter to the Babylonians; but Jeremiah said that he accused him falsely, and added, that he was only going to his own country; but the other would not believe him, but seized upon him, and led him away to the rulers, and laid an accusation against him, under whom he endured all sorts of torments and tortures, and was reserved to be punished
Josephus, Antiquities of the Jews, Antiquities 10.7.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 37:11–12But he says, that he intended to go into the land of Benjamin, so as to separate himself. … some have given this meaning, that he went into the land of Benjamin in order to divide his heritage; but this seems harsh and forced. … I therefore doubt not but that Jeremiah sought this as a quiet place, as it is understood by most interpreters, … For he was tired with the city, because he saw that he spent his labor in vain. Some think that he was afraid of being cast into prison, because he had just announced a command greatly disliked; but it is more probable that, he was worn out with weariness, because he saw that he made no impression on men so hard and refractory. Hence then it was, that he wished to withdraw from the presence of the whole people.
John Calvin, Commentaries, on 37:11–14; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Jeremiah 37:21He however commemorates the favor of God, inasmuch as in so great a scarcity he was not without bread. He had, then, his daily bread until all provisions failed. … Had Jeremiah been at home, he might have been at any time stoned by the people; for there were not wanting those disposed to stir up famished men against him. He might then have been every moment in danger of his life at home. But now in prison, he was safe, and no one could do him any harm. Besides, had he been at home, many might have robbed him, so as to leave him nothing to preserve life; but in prison he had his daily allowance. Thus, then, God often conducts his servants in a manner that is wonderful and beyond what we can conceive, and in the meantime acts as the head of a family, in supplying their wants.
John Calvin, Commentaries, on 37:21; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 37:17He asked him secretly in his house, being ashamed to be seen in his company, "Is there any word from the Lord? (Jer 37:17) - any word of comfort? Canst thou give us any hopes that the Chaldeans shall again retire?" … Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time
Matthew Henry, Commentary on the Whole Bible, on 37:11–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Jeremiah 37:18–20When Jeremiah delivered God's message he spoke as one having authority, with the greatest boldness; but, when he presented his own request, he spoke as one under authority, with the greatest submissiveness: … Here is not a word of complaint of the princes that unjustly committed him, no offer to bring an action of false imprisonment against them, but all in a way of modest supplication to the king, to teach us that even when we act with the courage that becomes the faithful servants of God, yet we must conduct ourselves with the humility and modesty that become dutiful subjects to the government God hath set over us. A lion in God's cause must be a lamb in his own.
Matthew Henry, Commentary on the Whole Bible, on 37:11–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Jeremiah 37:12Benjamin--to his own town, Anathoth. … But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. … MAURER translates, "to take his portion thence," to realize the produce of his property in Anathoth [HENDERSON], or to take possession of the land which he bought from Hanameel [MAURER].
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 37:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Jeremiah 37:17The king questioned him … "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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 37:16–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.