Jeremiah 38 9

Jeremiah 38:9 kjv

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.

Jeremiah 38:9 nkjv

"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 likely to die from hunger in the place where he is. For there is no more bread in the city."

Jeremiah 38:9 niv

"My lord the king, these men have acted wickedly in all they have done to Jeremiah the prophet. They have thrown him into a cistern, where he will starve to death when there is no longer any bread in the city."

Jeremiah 38:9 esv

"My lord the king, these men have done evil in all that they did to Jeremiah the prophet by casting him into the cistern, and he will die there of hunger, for there is no bread left in the city."

Jeremiah 38:9 nlt

"My lord the king," he said, "these men have done a very evil thing in putting Jeremiah the prophet into the cistern. He will soon die of hunger, for almost all the bread in the city is gone."

Jeremiah 38 verses

Jeremiah 38 9 meaning

Jeremiah 38:9 is Ebed-Melech's plea to King Zedekiah, highlighting the severe injustice against Jeremiah the prophet. Ebed-Melech reveals that "these men"—the officials who plotted against Jeremiah—have committed a grave wrong by casting him into a water cistern (dungeon) where he will inevitably die of starvation, as the city is already suffering a severe famine due to the Babylonian siege. This verse underscores the officials' malevolence, the prophet's dire circumstances, and the life-threatening conditions faced by all in besieged Jerusalem.

Jeremiah 38 9 Context

Jeremiah 38:9 takes place during the final siege of Jerusalem by the Babylonians, an extremely grim period marked by severe famine and internal strife. King Zedekiah, a weak and vacillating ruler, faces immense pressure from his officials, who are vehemently opposed to Jeremiah's prophecies of surrender to Babylon. Jeremiah had been advocating for surrender, which the officials interpreted as sedition, believing it weakened the resolve of the remaining fighting men. Just prior to this verse, the officials—including Shephatiah, Gedaliah, Jucal, and Pashhur (Jer 38:1)—convinced Zedekiah to allow them to seize Jeremiah, accusing him of treason. They then lowered him into a dry cistern belonging to Malchiah (Jer 38:6), hoping he would die there. The immediate context shows Ebed-Melech, an Ethiopian eunuch serving in the king's palace, bravely stepping forward to plead for Jeremiah's life. He correctly perceives the malicious intent of the officials and the deadly peril Jeremiah faces due to both the cistern's conditions and the widespread starvation gripping the city. This verse serves as the direct, urgent appeal to King Zedekiah that leads to Jeremiah's rescue from certain death.

Jeremiah 38 9 Word analysis

• My lord the king: (’ădōnî ham-melek – אֲדֹנִ֨י הַמֶּ֤לֶךְ). This deferential address indicates Ebed-Melech's humble but direct appeal to absolute authority. It also subtly emphasizes that while the officials act with apparent royal sanction, Ebed-Melech reminds the king of his ultimate responsibility.

• these men: (hā-’ănašîm hā-’ēleh – הָאֲנָשִׁ֤ים הָאֵ֙לֶּה֙). Refers to the powerful Judean officials who despised Jeremiah. This collective designation emphasizes their group action and shared culpability, framing them as a specific, opposing faction to the prophet and implicitly to God's will.

• have done evil: (hēra‘û – הֵרֵ֙עוּ֙). The Hebrew verb ra‘a‘ (רָעַע) means "to do harm, to commit evil." It’s a strong ethical term, indicating not merely an error but a moral offense, specifically against Jeremiah, whom Ebed-Melech knows is a prophet. This implies that their actions are not just politically motivated but ethically wrong in a moral or even theological sense.

• in all that they have done: (kōl ’ăšer ‘āśû – כֹּ֤ל אֲשֶׁר֙ עָשׂ֣וּ). This emphasizes the comprehensive nature of their malevolent acts, not just the act of casting him into the cistern, but their entire malicious campaign against Jeremiah.

• to Jeremiah the prophet: (lîrməyāhū han-nābî’ – לִֽירְמְיָ֙הוּ֙ הַנָּבִ֔יא). Ebed-Melech clearly identifies Jeremiah as "the prophet," a title of significant reverence and importance. This designation immediately elevates the case from a political dispute to an attack on a divine messenger, underscoring the severity of the officials' sin.

• by casting him into the dungeon: (’el-habbôr – אֶל־הַבּ֖וֹר). The Hebrew bor (בּוֹר) refers to a pit, cistern, or dungeon, often used for water storage. These cisterns were typically deep, bottle-necked, and with muddy bottoms, making escape nearly impossible. Without water (as it was specified in the previous verse, "no water but mud"), they were still death traps due to the difficulty of egress and the accumulation of filth, and crucially, in this context, the lack of food.

• and he will die there from hunger: (wāmēt šām bārā‘āb – וָמֵ֣ת שָׁ֔ם בָּרָעָ֖ב). This is Ebed-Melech's stark prediction of Jeremiah's imminent death. The Hebrew rā‘āv (רָעָב) is "hunger" or "famine." It’s a powerful, direct statement, appealing to the king's humanity and implicitly his responsibility. Ebed-Melech states this as a certain outcome, emphasizing the urgency and the officials’ deadly intent.

• for there is no more bread in the city: (kî ’ēyn lāchem ‘ôd bā‘îr – כִּֽי־אֵין־לֶ֥חֶם ע֖וֹד בָּעִֽיר). This factual observation supports the "die from hunger" statement. Lechem (לֶחֶם) refers to bread, the staple food. This line contextualizes Jeremiah’s plight within the broader, devastating famine caused by the Babylonian siege. It’s not just an isolated act of cruelty; it leverages the ongoing societal disaster. This detail confirms the dire situation of Jerusalem, emphasizing the extreme difficulty of survival even for those not imprisoned in a pit.

• "My lord the king, these men have done evil in all that they have done...": This opening powerfully confronts the king with the reality of his officials' malice. Ebed-Melech acts as a voice of conscience, directly challenging the abuse of power. His framing as "evil" and "all that they have done" signifies a systemic pattern of wickedness.

• "...to Jeremiah the prophet by casting him into the dungeon...": This specific action is singled out as the immediate and fatal consequence of their "evil." The mention of "the prophet" suggests Ebed-Melech recognizes Jeremiah's divine commission and thus the officials' sin against God.

• "...and he will die there from hunger, for there is no more bread in the city.”: This dual emphasis on Jeremiah's death by starvation and the city's overall famine creates an incredibly urgent and desperate appeal. Ebed-Melech cleverly links Jeremiah’s personal suffering to the city’s collective agony, urging the king to see the dire truth of the situation.

Jeremiah 38 9 Bonus section

Ebed-Melech, an Ethiopian eunuch, held a position that traditionally isolated him as an outsider both ethnically and physically (due to castration), yet he exemplifies remarkable courage and moral clarity where many native Judeans failed. His direct confrontation of the king stands out as an act of singular conviction. His understanding of "evil" in this context likely reflects an awareness that silencing a prophet in this manner goes beyond political expediency; it is an offense against divine will. The mention of the "dungeon" as a "cistern" further illustrates the officials' desire for a slow, hidden death, making it appear as if Jeremiah succumbed to the general hardships rather than direct execution. Ebed-Melech's advocacy for Jeremiah is one of the most significant examples of ethical conduct and genuine concern for justice found in the entire book of Jeremiah.

Jeremiah 38 9 Commentary

Jeremiah 38:9 captures a pivotal moment of courageous intercession in a time of widespread depravity and fear. Ebed-Melech's direct and unwavering plea to King Zedekiah highlights the profound moral failure of Jerusalem's leadership, who were content to let God's prophet perish under their charge. His identification of Jeremiah as "the prophet" and the officials' actions as "evil" demonstrates not only his perception of the injustice but also his recognition of divine authority at stake. The practical reality of "no more bread in the city" powerfully underscores the officials' murderous intent and the prophet's immediate peril, connecting personal cruelty with the broader societal collapse. This verse serves as a stark reminder of the vulnerability of God's messengers in hostile environments, and the profound impact a single voice of justice can have against overwhelming wickedness. Ebed-Melech's bold witness contrasts sharply with King Zedekiah's wavering disposition, compelling a royal response to save Jeremiah from certain death in the famine-stricken city.