Isaiæ 34:21

Nova Vulgata

Et Sedeciam regem Iudae et principes eius dabo in manus inimicorum suorum et in manus quaerentium animas eorum et in manus exercituum regis Babylonis, qui recesserunt a vobis.

Parallel Translations

Clementine Latin Vulgate (1592)
Et Sedeciam regem Juda, et principes ejus, dabo in manus inimicorum suorum, et in manus qu�rentium animas eorum, et in manus exercituum regis Babylonis, qui recesserunt a vobis.

Jerome's Latin Vulgate (405)
Et Sedeciam regem Juda, et principes ejus, dabo in manus inimicorum suorum, et in manus qu�rentium animas eorum, et in manus exercituum regis Babylonis, qui recesserunt a vobis.

Bible Verse Review
  from Treasury of Scripure Knowledge

Zedekiah: Jeremiah 34:3-5, Jeremiah 39:6, Jeremiah 52:10, Jeremiah 52:24-27, 2 Kings 25:18-21, Lamentations 4:20, Ezekiel 17:16

which are: Jeremiah 37:5-11

Reciprocal: 2 Kings 25:6 - they took Jeremiah 22:25 - I Jeremiah 34:11 - General Jeremiah 36:29 - The king Jeremiah 37:8 - General Jeremiah 37:17 - thou shalt Jeremiah 44:30 - as I Jeremiah 49:37 - their enemies Jeremiah 52:8 - General Lamentations 1:14 - delivered Ezekiel 16:27 - delivered

Gill's Notes on the Bible

And Zedekiah king of Judah, and his princes,.... These were either the princes of the blood, the sons of Zedekiah, and his nobles and courtiers, as distinct from the princes in Jeremiah 34:19; these shall not be spared, neither the king, nor his sons, nor those of the privy council: but those

will I give I to the hands of their enemies, and into the hand of them that seek their life; as in Jeremiah 34:20;

and into the hand of the king of Babylon's army; or, "even into the hand" b c. and so this is an explanation of the former, and shows who their enemies were, and those that sought their life. The accomplishment of this may be seen in Jeremiah 52:9

which are gone up from you; departed from Jerusalem, as the Chaldean army did upon hearing that Pharaoh king of Egypt was marching with his army to raise the siege of Jerusalem; upon which they left it, and went forth to meet him; and this encouraged the wicked Jews to break their covenant, and reduce their servants to bondage again, they had let go free; see Jeremiah 37:5.

b וביד "in manum, inquam, exercitus", Junius & Tremellius, Piscator.

Barnes' Notes on the Bible

It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the sabbatical year, were not observed. The narrative teaches us the exact contrary. The manumission of the slaves on the present occasion was the spontaneous act of Zedekiah and the people. They knew of the law, and acknowledged its obligation. The observance of it was, no doubt, lax: the majority let their own selfish interests prevail; but the minority made might give way to right, and Zedekiah supported their efforts though only in a weak way.

Early in January, in the ninth year of Zedekiah, the Chaldaean army approached Jerusalem. The people made a covenant with the king, who appears as the abettor of the measure, to let their slaves go free. Possibly patriotism had its share in this: and as Jerusalem was strongly fortified, all classes possibly hoped that if the slaves were manumitted, they too would labor with a more hearty good-will in resisting the enemy. In the summer of the same year the Egyptians advanced to the rescue, and Nebuchadnezzar withdrew to meet their attack. The Jews with a strange levity, which sets them before us in a most despicable light, at once forced the manumitted slaves back into bondage. With noble indignation Jeremiah rebukes them for their treachery, assures them that the Chaldaean army will return, and warns them of the certainty of the punishment which they so richly merited.

Jeremiah 34:8

As the Chaldaean army swept over the country the wealthier classes would all flee to Jerusalem, taking with them their households. And as the Mosaic Law was probably more carefully kept there than in the country, the presence in these families of slaves who had grown grey in service may have given offence to the stricter classes at the capital.

To proclaim liberty unto them - The words are those of the proclamation of the year of jubile to the people, whereupon it became their duty to set their slaves free.

Jeremiah 34:9

Should serve himself of them - Should make them serve him (see Jeremiah 25:14).

Jeremiah 34:11

They turned, and caused ... to return - But afterward they again made the slaves return.

Jeremiah 34:13

The house of bondmen - The miserable prison in which, after being worked in the fields all day in gangs, the slaves were shut up at night.

Jeremiah 34:16

At their pleasure - literally, for themselves.

Jeremiah 34:17

I will make you to be removed into - “I will cause you to be a terror unto.” Men would shudder at them.

Jeremiah 34:18

The words ... - The Jews spoke of “cutting” a covenant, because the contracting parties cut a calf in twain and passed between the pieces. Thus cutting a covenant and cutting a calf in twain, meant the same thing.

Jeremiah 34:21

Which are gone up from you - i. e., which have departed for the present, and have raised the siege.

Clarke's Notes on the Bible

Verse Jeremiah 34:21. The king of Babylon's army, which are gone up from you. — Nebuchadnezzar, hearing that there was an Egyptian army coming to the relief of Jerusalem, raised the siege, went out, and met and defeated the Egyptians. It was in the interim this prophecy was delivered.