And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you.

And Sedecias the king of Juda, and his princes, I will give into the hands of their enemies, and into the hands of them that seek their lives, and into the hands of the armies of the king of Babylon, which are gone from you.

'And Zedekiah king of Judah, and his heads, I give into the hand of their enemies, and into the hand of those seeking their soul, and into the hand of the forces of the king of Babylon, that are going up from off you.

And Zedekiah, king of Judah, and his rulers I will give into the hands of their haters and into the hands of those who have designs against their lives, and into the hands of the king of Babylon's army which has gone away from you.

And Zedekiah king of Judah and his officials will I give into the hand of their enemies, and into the hand of those who seek their life, and into the hand of the king of Babylon's army, who have gone away from you.

And Zedekiah, the king of Judah, and his leaders, I will give over to the hands of their enemies, and to the hands of those who are seeking their lives, and to the hands of the armies of the king of Babylon, which had withdrawn from you.

Et Zedechiam regem Jehudah, et principes ejus dabo in manum inimicorum ipsorum, et in manum quaerentium animam eorum, et in manum exercitus regis Babylonii, qui ascenderunt e vobis.

He repeats almost the same words, but yet he comes closer to the subject, for he names the enemies of whom he had spoken indefinitely before. He had indeed said that they would be cruel, and would seek their death, and would not be otherwise satisfied. He repeats again the same for the sake of confirmation; but he afterwards adds, that these enemies would be the soldiers of the king of Babylon, even the Chaldeans. He then shews, as by the finger, to the Jews, their calamity, lest they should, as usual, indulge themselves with the hope of security. He does not then declare generally, that they would be punished, and that enemies would come cruelly to destroy them; but he points out the army of the king of Babylon, and says that the Chaldeans would come, being armed by God and fighting under his banner, and would take the city, and destroy the whole kingdom. But as the Chaldeans had departed, the confidence and the security of the Jews had increased, for they thought that they were now freed from danger. The cause of this departure was, that the Egyptians had gathered an army to help the Jews, or rather to provide by anticipation, for their own safety. There was an alliance, we know, at that time between the Jews and the Egyptians; and the object of both was to fortify themselves against the king of Babylon. The Egyptians had no great care for the Jews, but another reason influenced them; for it was well known, that as soon as the Chaldeans finished the Jewish war, they would make an attack on Egypt. Now they thought that it would be an advantage to them to engage with the Babylonian army in connection with the Jews; for they would have had to fight alone, had Nebuchadnezzar gained the victory; nay, the Jews themselves would have been compelled to assist in subduing Egypt. Hence the Egyptians, having well weighed these things, gathered a large army. The Babylonians, having heard the report, went forth to meet them. Thus the siege of the city was left. The Jews exulted as though they had escaped all danger. Hence the Prophet derides their folly in thinking that they would now be in peace and quietness, because the Chaldeans had gone up from them, because they left for a time the city, and went up towards Egypt. Though then, he says, (the particle is to be taken adversatively) they have ascended from you, yet God will deliver you into into their hand. We now see that Jeremiah spared neither the king nor the princes; and thus we ought to notice the power of the Holy Spirit, which prevailed in the hearts of the Prophets, for they boldly addressed, not only the common people, but also kings and princes. As then we find the Prophet denouncing, with so much courage, the judgment of God on the king and the chief men, let us know, that none are fit to bear rule in the Church, except they be endued with so much firmness as not to fear any, and not to be disheartened by the power of any, so as not to reprove boldly the highest as well as the lowest. It follows --

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

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.

And Zedekiah king of Judah and his princes I will give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which (i) are gone up from you.
(i) To fight against the Egyptians, as in (Jeremiah 37:11).

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) "in manum, inquam, exercitus", Junius & Tremellius, Piscator.

gone up--that is, raised the siege in order to meet Pharaoh-hophra (Jeremiah 37:7-10). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans.