So Jeremiah stayed in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.
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EXPOSITORY (ENGLISH BIBLE)Jeremiah 39. Jeremiah 37:12,13. Conquerors have commonly the greatest kindness for those whom they find under the frowns of the conquered, especially when that which hath made them so hath been something spoken or done in the favour of the conquerors.
until the day that Jerusalem was taken; but how long it was from his conversation with the king, to the taking of the city, is not certain:
and he was there when Jerusalem was taken; as appears from Jeremiah 39:14. Kimchi connects this with the beginning of the next chapter; and so the Targum, rendering it,
"and it came to pass when Jerusalem was taken;''So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.
EXEGETICAL (ORIGINAL LANGUAGES)28. of the guard] See on Jeremiah 32:2.Verse 28. - And he was there when, etc. The words, of which this is an incorrect version, ought to begin the first verse of the next chapter. Render (with Coverdale), And it came to pass when Jerusalem was taken (in the ninth year of Zedekiah came Nebuchadrezzar, etc.; in the eleventh year...the city was cleft open) that all the princes, etc. The correctness of the reading is, however, open to some doubt (see introduction to next chapter)
Jeremiah 37:13] to the Chaldeans, lest they give me into their hands and maltreat me." התעלּל בּ, illudere alicui, to abuse any one by mockery or ill-treatment; cf. Numbers 22:29; 1 Chronicles 10:4, etc. Jeremiah replies, Jeremiah 38:20., "They will not give thee up. Yet, pray, listen to the voice of Jahveh, in that which I say to thee, that it may be well with thee, and that thy soul may live. Jeremiah 38:21. But if thou dost refuse to go out i.e., to surrender thyself to the Chaldeans, this is the word which the Lord hath shown me has revealed to me: Jeremiah 38:22. Behold, all the women that are left in the house of the king of Judah shall be brought out to the princes of the king of Babylon, and those [women] shall say, Thy friends have misled thee and have overcome thee; thy feet are sunk in the mud, they have turned away back. Jeremiah 38:23. And all thy wives and thy children shall they bring out to the Chaldeans, and thou shalt not escape out of their hand; for thou shalt be seized by the hand of the king of Babylon, and thou shalt burn this city with fire." - After Jeremiah had once more assured the king that he would save his life by voluntary surrender, he announces to him that, on the other alternative, instead of his becoming the sport of the deserters, the women of his harem would be insulted. The women who remain in the king's house, as distinguished from "thy wives" (Jeremiah 38:23), are the women of the royal harem, the wives of former kings, who remain in the harem as the concubines of the reigning king. These are to be brought out to the generals of the Chaldean king, and to sing a satire on him, to this effect: "Thy friends have misled thee, and overpowered thee," etc. The first sentence of this song is from Obadiah 1:7, where השּׁיאוּך ere stands instead of הסּיתוּך. The friends (אנשׁי שׁלמך, cf. Jeremiah 20:10) are his great men and his false prophets. Through their counsels, these have led him astray, and brought him into a bog, in which his feet stick fast, and then they have gone back; i.e., instead of helping him out, they have deserted him, leaving him sticking in the bog. The expression is figurative, and the meaning of the figure is plain (רגלך is plural). בּץ, ἁπ λεγ.., is equivalent to בּצּה, a bog, Job 8:11. Moreover, the wives and children of Zedekiah are to fall into the hand of the Chaldeans. מוצאים, the participle, is used instead of the finite tense to express the notion of indefinite personality: "they bring them out." תּתּפשׂ בּיד ".tuo meht gnirb , properly, "to be seized in the hand," is a pregnant construction for, "to fall into the hand and be held fast by it." "Thou shalt burn this city," i.e., bring the blame of burning it upon thyself. Ewald, Hitzig, and Graf, following the lxx, Syr., and Chald., would change תּשׂרף into תּשּׂרף, but needlessly.
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