“My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon. He is likely to die in the place where he is, because of the famine; for there is no more bread in the city.”
Parallel Translations
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“My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon. He is likely to die in the place where he is, because of the famine; for there is no more bread in the city.”
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My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city.
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'My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the pit; and he is like to die in the place where he is because of the famine; for there is no more bread in the city.'
Cross-references (6)
Passages linked to Jeremiah 38:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 37:21–38:6 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. Shephatiah the son of Mattan, and Gedaliah the son of Pashhur, and Jucal the son of Shelemiah, and Pashhur the son of Malchijah, heard the words that Jeremiah spoke to all the people, saying, “Yahweh says, ‘He who remains in this city will die by the sword, by the famine, and by the pestilence; but he who goes out to the Chaldeans will live, and he will escape with his life, and he will live.’ Yahweh says, ‘This city will surely be given into the hand of the army of the king of Babylon, and he will take it.’ ” Then the princes said to the king, “Please let this man be put to death; because he weakens the hands of the men of war who remain in this city, and the hands of all the people, in speaking such words to them: for this man doesn’t seek the welfare of this people, but harm.” Zedekiah the king said, “Behold, he is in your hand; for the king can’t do anything to oppose you.” Then they took Jeremiah and threw him into the dungeon of Malchijah the king’s son, that was in the court of the guard. They let down Jeremiah with cords. In the dungeon there was no water, but mire; and Jeremiah sank in the mire.
- Esther 7:4-6 For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for male and female slaves, I would have held my peace, although the adversary could not have compensated for the king’s loss.” Then King Ahasuerus said to Esther the queen, “Who is he, and where is he who dared presume in his heart to do so?” Esther said, “An adversary and an enemy, even this wicked Haman!” Then Haman was afraid before the king and the queen.
- Job 31:34 because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and didn’t go out of the door—
- Proverbs 24:11-12 Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t know this,” doesn’t he who weighs the hearts consider it? He who keeps your soul, doesn’t he know it? Shall he not render to every man according to his work?
- Proverbs 31:8-9 Open your mouth for the mute, in the cause of all who are left desolate. Open your mouth, judge righteously, and serve justice to the poor and needy.”
- Jeremiah 52:6 In the fourth month, in the ninth day of the month, the famine was severe in the city, so that there was no bread for the people of the land.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Calvin 1540 · Public Domain He then said, that the king’s counselors had done…
He then said, that the king’s counselors had done wickedly in all the things which they had done against Jeremiah the Prophet, because they had cast him into the well: and he added, There he will die under himself, or as some render it, and rightly, “in his own place.” But the expression is striking, but cannot be fully expressed in our language: for Ebedmelech meant that Jeremiah would die, though no one molested him, though no evil or harm were done to him by another. He will, then, die in his own place, that is, he will die, if left where he is; because he lay, as it has appeared, sunk in mire. And then he said, He will die through famine; for he had been cast into the pit as into a grave. And as scarcity prevailed among the whole people, Jeremiah could not have hoped for any aid; and bread, as we shall hereafter see, could not have been thrown to him. Then Ebedmelech says here first, that Jeremiah had been unworthily treated, because he was God’s Prophet; for he honors him with this title, that he might expose the impiety of the princes; and secondly, he shews how miserably he lay in the pit, because no one could supply him with food, and there was no more bread in the city. It now follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Hereby is declared that the Prophet found more favor…
Hereby is declared that the Prophet found more favor at this stranger’s hands, than he did by all them of his country, which was to their great condemnation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 38:9 My lord the king, these men have…
Jer 38:9 My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for [there is] no more bread in the city.
Ver. 9. My lord the king, these men have done evil.] What a brave man was this, to oppose so many princes, and so potent that the king himself dared not displease them! It was God’s holy Spirit that put this mettle into him, and gave him the freedom of speech. {Psa 119:46}
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And he is like to die for hunger in the place where he is.] Or, Who would have died for hunger in the place where he was.
For there is no more bread in the city.] Cum panum annona sit pauca et parca. What need he to be doubly murdered?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The courage of this good eunuch was very remarkable;…
The courage of this good eunuch was very remarkable; he did not stay till the king came in, but went to the king, as he was sitting in the gate of Benjamin, administering justice, or receiving and answering petitions, where doubtless he was not alone, and probably was attended there by some of those princes who had thrown Jeremiah into this miserable place. Ebed-melech was not afraid of them, but openly complains of their cruelty to the king, and tells him that Jeremiah would be starved to death: those who were alive in the city could not long subsist, for the stores were almost all spent, and though the king had appointed the prophet an allowance, yet being in such a hole, and there being so little bread left in the city, it was not likely there would be much care taken of him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain My lord the king,.... He addresses him as a…
My lord the king,.... He addresses him as a courtier, with great reverence and submission, and yet with great boldness:
these men have done evil in all that they have done to Jeremiah the prophet; meaning the princes, who might be present, and whom he pointed at, and mentioned by name; which showed great courage and faithfulness, as well as great zeal for, and attachment to, the prophet; to charge after this manner persons of such great authority so publicly, and to the king, whom the king himself stood in fear of: he first brings a general charge against them, that they had done wrong in everything they had done to the prophet; in their angry words to him; in smiting him, and putting him in prison in Jonathan's house; and particularly in their last instance of ill will to him:
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whom they have cast into the dungeon; he does not say where, or describe the dungeon, because well known to the king, and what a miserable place it was; and tacitly suggests the cruelty and inhumanity of the princes:
and he is like to die for hunger in the place where he is, for there is no more bread in the city; or very little; there was none to be had but with great difficulty, as Kimchi observes; and therefore though the king had ordered a piece of bread to be given him daily, as long as there was any in the city; yet it being almost all consumed, and the prophet being out or sight, and so out of mind, and altogether disregarded, must be in perishing circumstances, and near death; and must inevitably perish, unless some immediate care be taken of him. It may be rendered, "he will die" (t), &c. or the sense is, bread being exceeding scarce in the city, notwithstanding the king's order, very little was given to Jeremiah, while he was in the court of the prison; so that he was half starved, and was a mere skeleton then, and would have died for hunger there; wherefore it was barbarous in the princes to cast such a man into a dungeon. It may be rendered, "he would have died for hunger in the place where he was, seeing there was no more bread in the city" (u); wherefore, if the princes had let him alone where he was, he would have died through famine; and therefore acted a very wicked part in hastening his death, by throwing him into a dungeon; this is Jarchi's sense, with which Abarbinel agrees.
(t) "morietur enim", Schmidt. (u) "Qui moriturus fuerat in loco suo propter famem", Junius & Tremellius, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 9. My lord the king, these men have…
Verse 9. My lord the king, these men have done evil] He must have been much in the king's confidence, and a humane and noble spirited man, thus to have raised his voice against the powerful cabal already mentioned.
There is no more bread in the city.] They had defended it to the last extremity; and it appears that bread had been afforded to the prophet according to the king's commandment, as long as there was any remaining. See Jer 37:21.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain City. It was useless, therefore, to add the torment…
City. It was useless, therefore, to add the torment of the dungeon, since he must soon have perished. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain die for hunger in the place where he is;…
die for hunger in the place where he is; for . . . no . . . bread in . . . city--(Compare Jer 37:21). He had heretofore got a piece of bread supplied to him. "Seeing that there is the utmost want of bread in the city, so that even if he were at large, there could no more be regularly supplied to him, much less now in a place where none remember or pity him, so that he is likely to die for hunger." "No more bread," that is, no more left of the public store in the city (Jer 37:21); or, all but no bread left anywhere [MAURER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9. Is like to die — Literally, he is…
9. Is like to die — Literally, he is dead upon the spot for hunger. This is the language of intensity and alarm. It is hence the language of the feelings, and not merely of the intellect.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. he is like to die (mg. Heb. he…
9. he is like to die (mg. Heb. he is dead) in the place where he is because of the famine] is dead of hunger on the spot. Jeremiah was at death’s door already, as suffering at once from hunger and from confinement in so dismal a dungeon. If food was almost exhausted, prisoners would naturally be the first to suffer.
for there is no more bread in the city] This again is an exaggeration shewing the eagerness of the speaker. If it had been absolutely true, there could have been no object in freeing Jeremiah. The obvious sense is that there was so scanty a supply of provision that there was little or no chance of any reaching Jeremiah in the place where he was then confined.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) These men have done evil. . . .—It…
(9) These men have done evil. . . .—It is noticeable that some MSS. of the LXX., following apparently a different text, represent the Eunuch as assuming that the king himself had given the order, “Thou hast done evil in all that thou hast done.”
He is like to die for hunger.—Literally, and he dies . . . painting vividly what would be the certain issue if no help were sent. It lies in the nature of the case that those who had thrown the prophet into the pit were not likely to continue the supply of his daily rations (Jer_37:21), and the scarcity that prevailed in the besieged city made it all but impossible that his friends, even if they could gain access to him, should help him out of their own resources. Ebed-melech had obviously no power to help him without the king’s sanction.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For there is no more bread in the city.…
For there is no more bread in the city. It would almost seem as if the little remaining bread had been brought together by command of the magistrates, and that it was given out in rations by them. (comp. Jer_37:21)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.