Jeremiah 37:1-10 · Bible study
Jeremiah 37:1-10 Commentary: The Futile Hope in Egypt
Hebrew · 11 what the commentators say
Meaning in one sentence
Jeremiah warns Zedekiah not to trust Pharaoh's army: the Chaldeans will return, capture Jerusalem, and burn it, God's judgment is certain.
Research Summary
- Meaning: Zedekiah and Judah trust Egypt for deliverance, but God decrees that Jerusalem will fall to Babylon without fail.
- Key words: Pray now (hitpallel na, v.3), an entreaty without repentance; help (ezerah, v.7), the human aid that will not last; deceive yourselves (al tashshia nafshotekhem, v.9), the prohibition against self-deception about hope.
- Main debate: Whether Zedekiah's request was genuine or only formal. Most commentators note his continued disobedience, making it a hollow request for religious cover.
- Theological theme: God's word stands unshaken against all human alliances; judgment is certain when repentance is absent.
- Best use: A warning against trusting political/military saviors, and a call to hear the full counsel of God even when it is hard.
Translation Comparison
BSB Berean Standard Bible 2020
1Nebuchadnezzar king of Babylon made Zedekiah son of Josiah the king of Judah, and he reigned in place of Coniah son of Jehoiakim.
2But he and his officers and the people of the land refused to obey the words that the LORD had spoken through Jeremiah the prophet.
3Yet King Zedekiah sent Jehucal son of Shelemiah and Zephaniah the priest, the son of Maaseiah, to Jeremiah the prophet with the message, “Please pray to the LORD our God for us!”
4Now Jeremiah was free to come and go among the people, for they had not yet put him in prison.
5Pharaoh’s army had left Egypt, and when the Chaldeans who were besieging Jerusalem heard the report, they withdrew from Jerusalem.
6Then the word of the LORD came to Jeremiah the prophet:
7“This is what the LORD, the God of Israel, says that you are to tell the king of Judah, who sent you to Me: Behold, Pharaoh’s army, which has marched out to help you, will go back to its own land of Egypt.
8Then the Chaldeans will return and fight against this city. They will capture it and burn it down.
9This is what the LORD says: Do not deceive yourselves by saying, ‘The Chaldeans will go away for good,’ for they will not!
10Indeed, if you were to strike down the entire army of the Chaldeans that is fighting against you, and only wounded men remained in their tents, they would still get up and burn this city down.”
WEB World English Bible 2000
1Zedekiah the son of Josiah reigned as king instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah.
2But neither he, nor his servants, nor the people of the land, listened to Yahweh’s words, which he spoke by the prophet Jeremiah.
3Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, “Pray now to Yahweh our God for us.”
4Now Jeremiah came in and went out among the people, for they had not put him into prison.
5Pharaoh’s army had come out of Egypt; and when the Chaldeans who were besieging Jerusalem heard news of them, they withdrew from Jerusalem.
6Then 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.
8The 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.
10For 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.’”
KJV King James Version 1769
1And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah.
2But neither he, nor his servants, nor the people of the land, did hearken unto the words of the Lord, which he spake by the prophet Jeremiah.
3And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the Lord our God for us.
4Now Jeremiah came in and went out among the people: for they had not put him into prison.
5Then Pharaoh’s army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.
6Then came the word of the Lord unto the prophet Jeremiah, saying,
7Thus saith the Lord, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh’s army, which is come forth to help you, shall return to Egypt into their own land.
8And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.
9Thus saith the Lord; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.
10For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.
ASV American Standard Version 1901
1And Zedekiah the son of Josiah reigned as king, instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah.
2But neither he, nor his servants, nor the people of the land, did hearken unto the words of Jehovah, which he spake by the prophet Jeremiah.
3And Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, Pray now unto Jehovah our God for us.
4Now Jeremiah came in and went out among the people; for they had not put him into prison.
5And Pharaoh’s army was come forth out of Egypt; and when the Chaldeans that were besieging Jerusalem heard tidings of them, they brake up from Jerusalem.
6Then came the word of Jehovah unto the prophet Jeremiah, saying,
7Thus saith Jehovah, the God of Israel, Thus shall ye say to the king of Judah, that sent you unto me to inquire of me: Behold, Pharaoh’s army, which is come forth to help you, shall return to Egypt into their own land.
8And the Chaldeans shall come again, and fight against this city; and they shall take it, and burn it with fire.
9Thus saith Jehovah, Deceive not yourselves, saying, The Chaldeans shall surely depart from us; for they shall not depart.
10For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet would they rise up every man in his tent, and burn this city with fire.
YLT Young's Literal Translation 1898
1And reign doth king Zedekiah son of Josiah instead of Coniah son of Jehoiakim whom Nebuchadrezzar king of Babylon had caused to reign in the land of Judah,
2and he hath not hearkened, he, and his servants, and the people of the land, unto the words of Jehovah, that He spake by the hand of Jeremiah the prophet.
3And Zedekiah the king sendeth Jehucal son of Shelemiah, and Zephaniah son of Maaseiah the priest, unto Jeremiah the prophet, saying, `Pray, we beseech thee, for us unto Jehovah our God.'
4And Jeremiah is coming in and going out in the midst of the people, (and they have not put him in the prison-house),
5and the force of Pharaoh hath come out of Egypt, and the Chaldeans, who are laying siege against Jerusalem, hear their report, and go up from off Jerusalem.
6And there is a word of Jehovah unto Jeremiah the prophet, saying:
7`Thus said Jehovah, God of Israel, Thus do ye say unto the king of Judah, who is sending you unto Me, to seek Me: Lo, the force of Pharaoh that is coming out to you for help hath turned back to its land, to Egypt,
8and the Chaldeans have turned back, and fought against this city, and captured it, and burnt it with fire.
9`Thus said Jehovah: Lift not up your souls saying, The Chaldeans surely go from off us, for they do not go;
10for though ye had smitten all the force of the Chaldeans who are fighting with you, and there were left of them wounded men--each in his tent--they rise, and have burnt this city with fire.'
Darby Darby Bible 1890
1And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, Nebuchadrezzar king of Babylon having made him king in the land of Judah.
2And neither he, nor his servants, nor the people of the land, hearkened unto the words of Jehovah, which he had spoken through the prophet Jeremiah.
3And Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto Jehovah our God for us.
4And Jeremiah came in and went out among the people; for they had not put him into prison.
5And Pharaoh's army was come forth out of Egypt; and when the Chaldeans that besieged Jerusalem heard tidings of them, they went up from Jerusalem.
6And the word of Jehovah came unto Jeremiah the prophet, saying,
7Thus saith Jehovah the God of Israel: Thus shall ye say to the king of Judah, that sent you unto me to inquire of me: Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land.
8And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.
9Thus saith Jehovah: Deceive not yourselves, saying, The Chaldeans are certainly gone away from us; for they are not gone.
10For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained [but] wounded men among them, [yet] should they rise up every man in his tent, and burn this city with fire.
Douay-Rheims Douay-Rheims Bible 1899
1Now king Sedecias the son of Josias reigned instead of Jechonias the son of Joakim: whom Nabuchodonosor king of Babylon made king in the land of Juda.
2But neither he, nor his servants, nor the people of the land did obey the words of the Lord, that he spoke in the hand of Jeremiah the prophet.
3And king Sedecias sent Juchal the son of Selemias, and Sophonias the son of Maasias the priest to Jeremiah the prophet, saying: Pray to the Lord our God for us.
4Now Jeremiah walked freely in the midst of the people: for they had not as yet cast him into prison. And the army of Pharao was come out of Egypt: and the Chaldeans that besieged Jerusalem, hearing these tidings, departed from Jerusalem.
5And the word of the Lord came to Jeremiah the prophet, saying:
6Thus saith the Lord the God of Israel: Thus shall you say to the king of Juda, who sent you to inquire of me: Behold the army of Pharao, which is come forth to help you, shall return into their own land, into Egypt.
7And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.
8Thus saith the Lord: Deceive not your souls, saying: The Chaldeans shall surely depart and go away from us: for they shall not go away.
9But if you should even beat all the army of the Chaldeans that fight against you, and there should be left of them some wounded men: they shall rise up, every man from his heart, and burn this city with fire.
10Now when the army of the Chaldeans was gone away from Jerusalem, because of Pharao's army,
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 37:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that this passage exposes the stubborn refusal of Zedekiah, his court, and the people to listen to God's word spoken through Jeremiah (vv.1, 2). The note that Nebuchadnezzar made Zedekiah king (v.1) signals that the Davidic throne now functions under Babylonian authority, a direct result of covenant unfaithfulness (cf. 2 Kings 24:17; Jeremiah 22:24, 30). When the Chaldeans temporarily withdraw because of Pharaoh's army (v.5), Zedekiah sends to Jeremiah asking for prayer (v.3). But God's answer is even more severe than in Jeremiah 21:4, 7 (Barnes). The Egyptian army will return home without accomplishing deliverance (v.7); the Chaldeans will come back and burn the city (v.8). Verse 10 uses hyperbole to stress the certainty of judgment: even if only wounded survivors remain among the Babylonians, they will rise and destroy Jerusalem. Calvin notes that God was determined to give up the city, and no human power could avert it. The core consensus: human alliances provide no safety when God has decreed judgment.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God's judgment on Jerusalem is certain and will not be overturned by any human intervention, no matter how promising it appears.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nebuchadnezzar as instrument of God's judgment | All traditions view the Babylonian invasion as divine punishment for Judah's covenant unfaithfulness. | Some emphasize God's sovereignty in using a pagan king (Calvin, Gill); others focus on the moral responsibility of Judah's leaders (Clarke, Matthew Henry). |
| Zedekiah's sincerity in sending to Jeremiah | Commentators agree that Zedekiah disobeyed God's word even while asking the prophet to pray. | Clarke sees the king as willing to hear if the message matched his desire; Calvin views him as a hypocrite who hardened further. Cambridge treats the request as a normal political inquiry with no sign of repentance. |
| The role of Pharaoh's army | All agree Egypt would not deliver Judah and the Babylonians would return. | Some assume a military defeat of Egypt (Barnes, Clarke), while others suggest Pharaoh simply withdrew without a major battle (Keil & Delitzsch). |
| The hyperbole of verse 10 | Commentators uniformly see it as a rhetorical exaggeration to stress the certainty of judgment. | Wesley treats it as showing God's power regardless of human instruments; Lange notes that even a remnant of the Chaldean army would suffice, underscoring that the real agent is God. |
Historical & Cultural Context
Jeremiah 37 begins a narrative that runs through chapter 38, detailing the prophet's experience during the final siege of Jerusalem (588, 587 BC). Zedekiah (formerly Mattaniah) had been placed on the throne by Nebuchadnezzar after Jehoiachin was taken captive (2 Kings 24:17). The opening remark that Nebuchadnezzar “made him king” carries a double edge: it records political fact, but it also echoes Jeremiah's earlier prophecy that the Davidic line would be reduced to vassalage because of disobedience (Jeremiah 22:24, 30). Zedekiah rebelled against Babylon and made an alliance with Pharaoh Hophra (Apries) of Egypt (v.5). Like a broken reed (cf. Ezekiel 29:6, 7), Egypt's help proved hollow.
When Pharaoh's army marched out, the Chaldeans broke off the siege and moved to counter this threat. This created a brief window of hope in Jerusalem. The people misused this temporary relief to re-enslave their Hebrew servants (Jeremiah 34:8, 11). It was at this moment, when the siege had lifted but before the inevitable return of Babylon, that Zedekiah sent Jehucal and Zephaniah to Jeremiah with the request, “Pray now to Yahweh our God for us” (v.3). The verb “pray” (hitpallel) is an imperative, and the particle “na” (please) suggests urgent entreaty. Yet the king does not ask what they should do; he asks only for intercession without seeking to repent or obey. Jeremiah was still free at this time (v.4), but that freedom would soon end (vv.11, 15).
Geopolitically, Judah was caught between two empires. The surrounding nations watched Jerusalem's fate. But the passage insists that the real conflict is not between Babylon and Egypt, it is between God and his rebellious people. Yahweh, not Nebuchadnezzar, is the prime actor.
Textual Notes
The consulted sources note no significant textual variants that affect the meaning of this passage. The Cambridge Bible mentions that for verse 10 the Greek translation (LXX) reads “in his place” instead of “in his tent,” a small difference. The Hebrew text (Masoretic) is well preserved here, and no major disagreements exist across the manuscript traditions.
Reception History
Throughout church history, this passage has been used to illustrate the folly of trusting in human alliances rather than in God. John Calvin drew from it to warn against the “monstrous stupidity” of continuing in sin even after punishment. Matthew Henry and Wesley highlighted the hyperbole of verse 10 to show that when God resolves to act, the strength of human armies is irrelevant. In Puritan preaching, this narrative was often paired with warnings about half-hearted repentance, asking for prayer while refusing to obey God's commands. More broadly, the passage has been read as a sober reminder that God's word does not change to suit our hopes, and that the only safe course is to listen and obey.
Preaching This Verse
Three-point outline
- The King Who Would Not Listen (vv.1, 2), Zedekiah and all Judah refused to obey God's words, even after seeing Jehoiachin's exile. Their problem was not lack of information but hardness of heart.
- The Prayer That Sought Blessing Without Repentance (vv.3, 5), The king wanted Jeremiah's intercession but not God's correction. When the Egyptian army appeared, they assumed relief was at hand. Their hope rested on human power.
- The Word That Would Not Change (vv.6, 10), God's reply is crushing: Pharaoh will go home, the Chaldeans will return, and judgment is unstoppable. Even a skeleton force of Babylonians would finish the job.
Five-point outline
- Background: The Puppet King (v.1), Nebuchadnezzar's appointment of Zedekiah shows that the Davidic covenant is under divine discipline.
- The Pattern of Refusal (v.2), Obedience to God's word is the test; they fail it repeatedly.
- A Request for Intercession, Not Transformation (v.3), Zedekiah sends to Jeremiah, but he has no intention of changing course.
- The False Dawn (vv.4, 5), Jeremiah is still free, and Pharaoh's approach appears promising. Appearances deceive.
- The Irrevocable Verdict (vv.6, 10), God's word stands firm. The city will burn.
Illustration hooks
- The substitute teacher: A class relaxes when the regular teacher is absent, but the next day the teacher returns with full authority. The temporary relief is no escape.
- Medical reprieve: A patient gets good test results and assumes the disease is gone, only to learn it is still present. The waiting is not over.
- Sports season: A team wins a single game against a strong opponent but loses every other match and finishes last. That one win gives false hope.
Questions your congregation is asking
- Why does God sometimes say no to our requests for deliverance?
- How can I tell if I am praying sincerely or just going through religious motions?
- What should we trust when every human source of help seems unreliable?
Leading a Discussion
This passage asks each of us whether we truly listen to God's word, or only want God's help on our own terms. Zedekiah was willing to ask Jeremiah to pray, but he was not willing to obey what the prophet had already spoken. The group can explore the gap between requesting prayer and actually submitting to God.
Discussion questions
- Why does the writer begin by reminding us that Nebuchadnezzar made Zedekiah king (v.1)? What does that say about the state of Judah's monarchy?
- Zedekiah sends for prayer but does not change his ways. How do we sometimes treat prayer as a lucky charm rather than an act of surrender?
- What does the temporary withdrawal of the Babylonians (v.5) represent for the people of Jerusalem? In what ways do we assume that when a problem eases, it is gone for good?
- How does God's answer in verses 7, 10 correct the false hope that Egypt could save them? Why do we look for helpers that God has not sent?
- Verse 9 warns, “Don’t deceive yourselves.” What forms of self-deception about sin, circumstances, or God's will are most common today?
- Imagine you were one of the messengers sent to Jeremiah. Hearing this prophecy, how would you respond when you returned to the king? What would you say to the people?
- If even a remnant of wounded Chaldeans could burn Jerusalem (v.10), what does that tell us about the source of real power? How might this shape our prayers when facing a crisis?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 24:12 | and Jehoiachin the king of Judah went out to the king of Babylon—he, his mother, his servants, his princes, and his officers; and the king of Babylon captured him in the eighth year of his reign. |
| II Kings 24:17 | The king of Babylon made Mattaniah, Jehoiachin’s father’s brother, king in his place, and changed his name to Zedekiah. |
| I Chronicles 3:15 | The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum. |
| I Chronicles 3:16 | The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son. |
| II Chronicles 36:9 | Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in Yahweh’s sight. |
| II Chronicles 36:10 | At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of Yahweh’s house, and made Zedekiah his brother king over Judah and Jerusalem. |
| Jeremiah 22:24 | “As I live,” says Yahweh, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there. |
| Jeremiah 22:28 | Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that Zedekiah wanted a word from God only if it suited his own plans, never fully trusting his own prophets. He emphasizes the shocking strength of God's reply: even if the Jews destroyed the entire Chaldean army, Jerusalem was still doomed, revealing God's unshakable resolve.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that this embassy from Zedekiah happened during a brief false hope, when an Egyptian army approached to relieve the siege. Zedekiah seems to have expected the prophet to intercede as successfully as Isaiah once did. But Jeremiah's answer was even more severe than before: resistance was so hopeless that even disabled Chaldean soldiers alone would burn the city.
Calvin's Commentaries Reformed 1564
Calvin notes that even the temporary relief of the Egyptian army should not deceive the Jews. The city's fate does not depend on military strength but on God's settled judgment. If the Chaldeans were reduced to a few wounded men, God would still use them to burn Jerusalem because He has determined it.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary notes that this chapter marks a shift from Jehoiakim’s reign to Zedekiah’s, drawing substantially from Baruch’s memoirs. It clarifies that the mission in verse 3 occurred later than the one in chapter 21, after the siege had already begun and been temporarily lifted. The phrase “came in and went out” indicates Jeremiah was still free at that time.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress the absolute certainty of Jerusalem's destruction, even if the Chaldean army were reduced to wounded men. No military success, not even a total victory, could overturn God's decree through Jeremiah. Human hope in Egyptian reinforcements is futile against the Lord's settled purpose.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that even if the entire Chaldean army were killed except for a few wounded men, those survivors would rise up and burn Jerusalem. His point is that no human power, not even Egypt's army, can thwart God's decree. The instruments God uses matter nothing; His purpose will be accomplished through any means.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that God leaves no room for false hope. Even if Judah defeated the entire Chaldean army, the few wounded survivors left in their tents would rise up and burn Jerusalem. The hyperbole shows the destruction is certain, with the Hebrew infinitive absolute emphasizing complete withdrawal that still changes nothing.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that Zedekiah had a clear warning right in front of him. He saw how his predecessor Coniah suffered for ignoring God's word, yet he still refused to listen. Neither he nor his officials learned from that example and persisted in rejecting Jeremiah's message.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that when God has determined to bring something about, the human instruments He uses are of little consequence. The outcome depends not on human effort but entirely on God's power at work in the situation.