In the ninth year of his reign, in the tenth month, in the tenth day of the month, Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about. So the city was besieged to the eleventh year of king Zedekiah.
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. Then a breach was made in the city, and all the men of war fled, and went out of the city by night by the way of the gate between the two walls, which was by the king’s garden. Now the Chaldeans were against the city all around. The men of war went toward the Arabah, but the army of the Chaldeans pursued the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him. Then they took the king, and carried him up to the king of Babylon to Riblah in the land of Hamath; and he pronounced judgment on him. The king of Babylon killed the sons of Zedekiah before his eyes. He also killed all the princes of Judah in Riblah. He put out the eyes of Zedekiah; and the king of Babylon bound him in fetters, and carried him to Babylon, and put him in prison until the day of his death.
Now in the fifth month, in the tenth day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the guard, who stood before the king of Babylon, came into Jerusalem. He burned Yahweh’s house, and the king’s house; and all the houses of Jerusalem, even every great house, he burned with fire. All the army of the Chaldeans, who were with the captain of the guard, broke down all the walls of Jerusalem all around. Then Nebuzaradan the captain of the guard carried away captive of the poorest of the people, and the residue of the people who were left in the city, and those who fell away, who fell to the king of Babylon, and the residue of the multitude. But Nebuzaradan the captain of the guard left of the poorest of the land to be vineyard keepers and farmers.
The Chaldeans broke the pillars of bronze that were in Yahweh’s house, and the bases and the bronze sea that were in Yahweh’s house in pieces, and carried all of their bronze to Babylon. They also took away the pots, the shovels, the snuffers, the basins, the spoons, and all the vessels of bronze with which they ministered. The captain of the guard took away the cups, the fire pans, the basins, the pots, the lamp stands, the spoons, and the bowls; that which was of gold, in gold, and that which was of silver, in silver.
They took the two pillars, the one sea, and the twelve bronze bulls that were under the bases, which king Solomon had made for Yahweh’s house. The bronze of all these vessels was without weight. As for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits encircled it; and its thickness was four fingers. It was hollow. A capital of bronze was on it; and the height of the one capital was five cubits, with network and pomegranates on the capital all around, all of bronze: and the second pillar also had like these, and pomegranates. There were ninety-six pomegranates on the sides; all the pomegranates were one hundred on the network all around.
The captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold: and out of the city he took an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city; and the scribe of the captain of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city. Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. The king of Babylon struck them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.
This is the number of the people whom Nebuchadnezzar carried away captive: in the seventh year, three thousand twenty-three Jews;
in the eighteenth year of Nebuchadnezzar, he carried away captive from Jerusalem eight hundred thirty-two persons;
in the twenty-third year of Nebuchadnezzar Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty-five people: all the people were four thousand six hundred.
Geneva Bible translators 1599 · Public Domain On vv7, 9, 12, 17, 18, 20, 23, 24, 25, 28, 29 Read Jer. 39:4.
Read Jer. 39:4.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain On vv11, 16, 17, 18, 19, 20, 21, 23, 24, 25, 27, 28, 29, 30 This history is found 2Ki 25:1-7, much in the…
This history is found 2Ki 25:1-7, much in the same words. See the annotations on that chapter. Jeremiah also hath the substance of it, Jer 39:1-7; only neither of those places have the last words, from whence we learn that Zedekiah died in Babylon a prisoner.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv12, 24 We have here an account of the woeful havoc…
We have here an account of the woeful havoc that was made by the Chaldean army, a month after the city was taken, under the command of Nebuzaradan, who was captain of the guard, or general of the army, in this action. In the margin he is called the chief of the slaughter-men, or executioners; for soldiers are but slaughter-men, and God employs them as executioners of his sentence against a sinful people. Nebuzaradan was chief of those soldiers, but, in the execution he did, we have reason to fear he had no eye to God, but he served the king of Babylon and his own designs, now that he came into Jerusalem, into the very bowels of it, as captain of the slaughter-men there. And, 1. He laid the temple in ashes, having first plundered it of every thing that was valuable: He burnt the house of the Lord, that holy and beautiful house, where their fathers praised him, Isa 64:11. 2. He burnt the royal palace, probably that which Solomon built after he had built the temple, which was, ever since, the king's house. 3. He burnt all the houses of Jerusalem, that is, all the houses of the great men, or those particularly; if any escaped, it was only some sorry cottages for the poor of the land. 4. He broke down all the walls of Jerusalem, to be revenged upon them for standing in the way of his army so long. Thus, of a defenced city, it was made a ruin, Isa 25:2. 5. He carried away many into captivity (Jer 52:15); he took away certain of the poor of the people, that is, of the people in the city, for the poor of the land (the poor of the country) he left for vine-dressers and husbandmen. He also carried off the residue of the people that remained in the city, that had escaped the sword and famine, and the deserters, such as he thought fit, or rather such as God thought fit; for he had already determined some for the pestilence, some for the sword, some for famine, and some for captivity, Jer 15:2. But, 6. Nothing is more particularly and largely related here than the carrying away of the appurtenances of the temple. All that were of great value were carried away before, the vessels of silver and gold, yet some of that sort remained, which were now carried away, Jer 52:19. But most of the temple-prey that was now seized was of brass, which, being of less value, was carried off last. When the gold was gone, the brass soon went after it, because the people repented not, according to Jeremiah's prediction, Jer 27:19, etc. When the walls of the city were demolished, the pillars of the temple were pulled down too, and both in token that God, who was the strength and stay both of their civil and their ecclesiastical government, had departed from them. No walls can protect those, nor pillars sustain those, from whom God withdraws. These pillars of the temple were not for support (for there was nothing built upon them), but for ornament and significancy. They were called Jachin - He will establish; and Boaz - In him is strength; so that the breaking of these signified that God would no longer establish his house nor be the strength of it. These pillars are here very particularly described (Jer 52:21-23, from Kg1 7:15), that the extraordinary beauty and stateliness of them may affect us the more with the demolishing of them. All the vessels that belonged to the brazen altar were carried away; for the iniquity of Jerusalem, like that of Eli's house, was not to be purged by sacrifice or offering, Sa1 3:14. It is said (Jer 52:20), The brass of all these vessels was without weight; so it was in the making of them (Kg1 7:47), the weight of the brass was not then found out (Ch2 4:18), and so it was in the destroying of them. Those that made great spoil of them did not stand to weigh them, as purchasers do, for, whatever they weighted, it was all their own.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–30 And it came to pass in the ninth year…
And it came to pass in the ninth year of his reign,.... Of Zedekiah's reign:
in the tenth month, in the tenth day of the month; the month Tebet, which answers to part of December and part of January; hence the fast of the tenth month, on account of the siege of Jerusalem, Zac 8:19;
Read full note →
that Nebuchadrezzar king of Babylon came, he, and all his army,
against Jerusalem; from whence it appears that he came in person with his army at first to Jerusalem; but, during the siege, or some part of it, retired to Riblah; perhaps upon the news of the king of Egypt's coming to the assistance of the Jews:
and pitched against it; or encamped against it:
and built forts against it round about; wooden towers, as Jarchi and Kimchi explain it; from whence they could shoot their arrows and cast their stones.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24, 30 Three - It is probable there were more keepers…
Three - It is probable there were more keepers of the door, but the captain of the guard took only three of the chief.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 5, 6, 8, 9, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 29, 30 Verse 4. Ninth year - tenth month] Answering nearly…
Verse 4. Ninth year - tenth month] Answering nearly to our January.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 17, 21, 24, 28 Jer 52:12-13. Now in the fifth month — This…
Jer 52:12-13. Now in the fifth month — This gave occasion to that solemn fast of the fifth month, observed in the times of the captivity: see Zec 7:3-5; Zec 8:19. In the tenth day of the month — In the parallel place, 2Ki 25:8, we read, on the seventh day. This difference some attempt to reconcile, by supposing that the one place may speak of the day Nebuzar-adan set out from Riblah, and the other of the day that he arrived at Jerusalem; or else, that he came on the seventh, but did not set fire to the building till the tenth. “But it is more likely,” says Blaney,” to have arisen from some mistake of the transcriber, perhaps, in setting down the numbers at full length, which were expressed by numeral letters in the old copies. And in this instance such a mistake might easily happen between the זand the י, of which the first stands for seven, the latter for ten.” And burned the house of the Lord — After it had stood, says Josephus, four hundred and seventy years; but Archbishop Usher reckons it only four hundred and twenty-four years from the laying of the first foundation by Solomon: see note on 2Ki 25:9.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7, 11, 12, 13, 15, 16, 20, 21, 23, 25, 28 Broken up ... the plain - Or, “broken into…
Broken up ... the plain - Or, “broken into ... the Arabah” Deu 1:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 15, 20, 23, 24, 25, 28 Tenth: 4 Kings seventh, on which day Nabuzardan set…
Tenth: 4 Kings seventh, on which day Nabuzardan set out from Reblatha, according to some. But it was above sixty leagues, or hours journey, distant. (Calmet) --- He entered the city on the 7th, and put his orders in execution on the 10th. (Usher) --- Nothing of the king’s imprisonment, or of the city poor occurs, 4 Kings.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv12, 17, 24 12Now in the fifth month, in the tenth day…
2. THE DESTRUCTION OF THE CITY AND DEPORTATION OF THE PEOPLE
Jer_52:12-16
Read full note →
12Now in the fifth month, in the tenth day of the month, which was the nineteenth year of Nebuchadrezzar king of Babylon, came Nebuzar-adan, captain of the guard [of the halberdiers], who served [stood before]6 the king of Babylon, into Jerusalem. 13And burned the house of the Lord [Jehovah] and the king’s house; and all the houses of Jerusalem, and all the houses of the great men [every great house],7 burned 14he with fire. And all the army of the Chaldeans, that were with the captain of 15the guard, brake down all the walls of Jerusalem, round about. Then Nebuzaradan captain of the guard [halberdiers] carried away captive certain of the poor [a part of the lowest] of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the king of Babylon, and the rest of 16the multitude [work-people].8 But Nebuzar adan the captain of the guard left certain of the poor [part of the meanest]9 of the land for vinedressers and for husbandmen.10
EXEGETICAL AND CRITICAL
Jer_52:12-14. Now in the fifth … round about. Instead of the tenth day, 2 Kings (as also Bar_1:2) mentions the seventh, as the same text also states three cubits instead of the five in Jer_52:23, and five men instead of the seven in Jer_52:25. Hitzig, Thenius, Graf, Keil [Blayney, Henderson] rightly suppose that these differences arose from the interchange of the letters of the older alphabet used as numerals. Which statements are correct is not ascertainable. Thenius [comp. also Wordsworth] declares the statement here made to be the correct one, because the Jews afterward kept the ninth day as a fast. But on the other hand comp. Keil on 2Ki_25:8.
Jer_52:15-16. Then Nebuzar-adan. … husbandmen.—The poor of the people, which is wanting in 2 Ki., has come here either by mistake from Jer_52:16, where it also begins the sentence, or it is to express the thought, that the poor people did not all remain behind, but were partly carried away. the latter is probably the correct view.—Multitude [work-people]. It is difficult to decide which is the correct rendering. Both suit the sense, for a remnant of workpeople might just as well be spoken of as a remnant, of the masses of the people (either in antithesis to the warriors or the population of the city). I prefer to take the word in the sense in which it undoubtedly occurs in Pro_8:30 [then was I as a workman with him], and Son_7:1.
DOCTRINAL AND ETHICAL
1. “Docemur hoc capite, quod comminationes divinæ rum sint de pelvi fulgura, quodque Deus pro misericordia sua infinita calamitates a se immissas mitigare plerumque soleat, si seria interveniat pœnitentia.” Förster.
2. On Jer_52:1-3. “From this we see why God sometimes places ungodly rulers over a country, who cast it to destruction. It is done on account of the rulers’ and the people’s sins, that they may draw down the well merited punishment, as Sirach says. On account of violence, injustice and avarice, a kingdom passes from one nation to another (Jer_10:8). So also says king Solomon. Because of the sins of a nation occur many changes of rulers, but for the sake of the people who are intelligent and reasonable, the State is prolonged (Pro_28:2).” Wurtemb. Summarien.
3. On Jer_52:4. “God allows many slight and mild punishments to come as warnings, till at last comes the finishing stroke. This is a witness to the divine long-suffering (Rom_2:4).” Cramer.
4. On Jer_52:6. “The fact that in this siege compassionate women had to kill and eat their own children (Lam_4:10) is a reminder that by bodily hunger God would punish; 1. satiation and disgust towards His holy word and soul-food; 2. the terrible offering up of children to Moloch; 3. the loose discipline of children.” Cramer.
5. On Jer_52:7. “No fortress can protect the ungodly, even though they had their nest in the clouds.” Cramer.
6. On Jer_52:8. “An example of faithless, perjured men of war. But as Zedekiah broke his oath to the king at Babylon, he was paid back in the same coin.” Cramer. “His people forsook the poor king Zedekiah on his flight and he was captured, from which we see that great men cannot depend on their body-guard; these flee in time of need, and leave their masters in the lurch. The surest and best protection is when we have the holy angels for our guard … This angelic protection is, however, to be obtained and preserved by faith and godliness, but is lost by unbelief and ungodly conduct.” Wurtemb. Summ.
7. On Jer_52:9-11. The punishment of perjury. “Ubi monemur, quod fides hosti, etiam barbaro, qualis hodie Turca, a Christianis data, mimine violanda.” Förster.
8. On Jer_52:9. sqq. “God had shown Zedekiah by Jeremiah a way in which he could escape the calamity. But because he forsook the Lord and would not follow it, the others were only leaky cisterns (Jer_2:13). For woe to the rebellious who take counsel without the Lord (Isa_30:1). This is useful for an instance against the holy by works, who reject God’s way of escaping the Devil; when they devise other ways for themselves they are caught by the Chaldeans of hell.” Cramer.
9. On Jer_52:12 sqq. “Holy places, external ceremonies and opus operatum do not avail for hypocrites … If God punished His own institution so severely, how shall human institutions remain unpunished?” Cramer.
10. On Jer_52:12. “Quale fatum, ne et nostris obtingat templis … caveamus, ne profanemus templa ulterius tum externa vel materialia, tum interna vel spiritualia in cordibus nostris, de quibus 1Co_3:16 sqq.; Jer_6:19 sqq.” Förster.
11. On Jer_52:15. “It is another work of mercy that some of Judah were preserved. For God’s grace is always to be found in His punishments.” Cramer.
12. On Jer_52:15. “He who will not serve God and his neighbor at home and in quiet, must learn to do it in a strange land in affliction and distress.” Cramer.
13. On Jer_52:24 sqq. “As teachers are often to blame for their behaviour that sin gets the upper hand in a community, it is exceedingly just when God brings such for an example into great punitive judgment (1Sa_2:27-34).” Starke.
14. On Jer_52:24. “The priests are caught and slain; 1. because they could not believe the truth for themselves; 2. because they led others astray; 3. because they appealed to the temple of the Lord; 4. because they persecuted the true prophets; 5. because they troubled the whole church of God. But he who troubleth shall bear his judgment, whosoever he be (Gal_5:10).” Cramer.
15. On Jer_52:31 sqq. “Sane omnino verisimile videtur judicio Philippi Melanchthonis in Chron. part, I fol. 33 Evilmerodachum amplexum esse doctrinam Danielis de Vero Deo, quam et pater publico edic professus est, eamque ob causam clementiam exercuisse erga regem Jechoniam.” Förster.—“Narrant Hebræi hujusmodi fabulam: Evilmerodach, qui patre suo Nabuchodonosor vivente per septem annos inter bestias, ante regnaverat, postquam ille restitutus in regno est, usque ad mortem patris cum Joakim rege Judæ in vinculis fuit; quo mortuo, quum rursus in regnum succederet, et non susciperetur a principibus, qui metuebant, ne viveret qui dicebatur extinctus, ut fidem patris mortui faceret, aperuit sepulcrum et cadaver ejus unco et funibus traxit.” Jerome on Jer_14:18-19. Josephus speaks of it as follows: “Ἀβιλαμαρώδαχος εὐθὺς τὸν ‘Ιεχωνίαν τῶν δεσμῶν ἀφεὶς ἐν τοῖς ἀναγκαιοτάτοις φίλοις εἱχε … ‘Ο γὰρ πατὴρ αὐτοῦ τὴν πίστιν οὐκ ἐφύλαξε τῷ ’Ιεχωνία, παραδόντι μετὰ γυναικαῶν καὶ τέκνων καὶ τῆς συγγενείας ὅλης ἑκουσίως ἑαυτὸν ὑπὲρ τῆς πατρἰδος, ὡς ἄν μὴ κατασκαφείη ληφθεῖσα τῇ πολιορκίᾳ.” (Antiqq., X. 11, 21.)
16. On Jer_52:31 sqq. “Ceterum potest hoc exemplo, quod Jechonias rex dignitati suæ in exilio Babylonico restitutus, refutari exceptio Judæorum contra vaticinium Jacobi (Gen_49:10) de Messia jamdudum exhibito, postquam per Romanos sceptrum de Juda ablatum, id quod τεκμήριον Messiæ jamjam nascituri esse debuit.” Förster.
17. On Jer_52:31 sqq. “No one should despair in misfortune, for the right hand of the Highest can change all (Psa_77:10) and Christ rules even in the midst of His enemies (Psa_110:2). For His are the praise, the glory and the power from everlasting to everlasting. Amen.” Cramer.
HOMILETICAL AND PRACTICAL
1. On Jer_52:1-11. The truth of the word “What a man soweth, that shall he also reap,” exhibited in the example of the Jewish State under Zedekiah.1. The seed (Jer_52:2); 2. The crop (a) the siege, (b) the famine, (c) the capture of the city and flight of the king, (d) the punishment of the king and his princes, (e) the fate of the people (Jer_52:3).
2. On Jer_52:12-20. The rejection of Judah appears at first sight a contradiction. For Jerusalem is the holy city (Mat_4:5; Neh_11:1; Neh_11:18), the city of God (Psa_46:5; Psa_48:2; Psa_48:9; Psa_78:3); the temple is the house of Jehovah (Jer_7:2. etc.); God’s service rests on divine authority (Ex. chh. 25–27, 30, 31). But God cannot contradict Himself. We have, therefore, to show “the unity of the divine thoughts in the choice and rejection of Jerusalem.” 1. The rejection was a conditional one (Jer_7:3 sqq). Hence notwithstanding the election the rejection involved nothing contradictory, but was a necessary consequence of the unfulfilled condition.—2. The election remains (a) objectively notwithstanding the rejection; it is (b) subjectively brought to its realization by the rejection; the latter as a means of discipline operating to produce the disposition, from which alone thefulfillment of this condition can proceed. Comp. rems. on Jer_32:41, p. 288.
3. On Jer_52:24-27. “That great lords sometimes make an example of gross miscreants, promotes righteousness, only it must not be done on the innocent, or with such severity that there is no proportion between the crime and its punishment (Jos_7:25).” Starke.
4. On Jer_52:31-34. The deliverance of Jehoiachin. 1. It shows us that the Lord can help (a) out of great distress (grievous imprisonment of thirty-seven years), (b) in a glorious manner. 2. It admonishes us (a) to steadfast patience, (b) to believing hope, Psalms 13 [“It was a prelude and pledge of the liberation and exaltation of the Jewish Nation, when it had been humbled and purified by the discipline of suffering; and of its return to its own land; and a joyful pre-announcement of that far more glorious future restoration which the prophets in the Old Testament, and the Apostles in the New foretell—of Israel to God in Christ; to whom, with the Father and Holt Ghost, be ascribed all honor, glory, dominion, adoration and praise, now and forever. Amen.” Wordsworth.—S. R. A.].
Footnotes:
[6]Jer_52:12.—For עָמַד לְבִּנֵי, of which words the former owes its punctuation to the erroneous connection with יִרוּשָלַם (hence also בִּי׳), 2 Kings reads עֶבֶד as a correction, and יר׳ without בִּי. He ought doubtless to read עֹמֵד. Comp. Jer_35:19; Jdg_20:28.
[7]Jer_52:13.—Before נָדוֹל the article is wanting in 2 Ki. according to rule. Comp. Naegelsb. Gr., § 82, 6. But the construct state of בֵּית is surprising in both cases. Probably it read originally, as Hitzig supposes. כַּיִת גַדוֹל. A mistake (comp. the בֵּית twice before) caused בֵּית, from which came בַּית הַנָדוֹל. This can be taken only in the sense of rhetorical emphasis, הַגָּדוֹל being collective for “the great” (2Ki_4:8; 2Ki_5:1). Then certainly the constr. state is perfectly normal, but, in 2 Ki. the traces of an older form of the text are to be recognized. Before חוֹמֹת Jer_52:14 is wanting in 2 Ki. the certainly unnecessary כֹּל, before רַב־ט׳ however the grammatically necessary אֵת.
[8]Jer_52:15.—Instead of יֶתֶר־הָמוֹן, 2 Ki. has הֶהָמוֹן. The word אמון must have seemed obscure even to the authors of the text of 2 Kings 25. and Jeremiah 39, the one rendering it as above, the other by הָעָם חַנִּשְׁאָרִים. In Pro_8:30 אָמוֹן and in Son_7:1 אָמִן certainly has the sense of work-man, and accordingly we may take the word here as a collective designation of the הָרָשׁ and מַסְגֵר, whose deportation is spoken of in Jer_24:1 and Jer_29:2. Thus Hitzig, Graf, Meier, Keil, on the other hand, appeals to Jer_39:9. But this passage, as well as 2Ki_25:11, proves only that to both authors the word אָמוֹן appeared strange. Whether they interpreted it correctly is another question. If it should be alleged that it is a word appertaining only to a higher style, we reply that it would not be an easy alteration from הַמוֹן.
[9]Jer_52:16.—Instead of מִדַּלּוֹת 2 Ki. has מִדַּלַּת. This also betrays the hand of the corrector, since דַּלּוֹת does not occur elsewhere either as plural or singular (Ewald, §165, c). It is the plural of דַּלָּה (Jer_40:7; 2Ki_24:14; 2Ki_25:12)=tenuitates, insignificances.
[10]Jer_52:16.—The name Nebuzar-adan appeared superfluous to the author of 2 Kings 25., having been mentioned in Jer_52:12. The word יֹגְבִים, which does not occur elsewhere, he altered into נָבִים (from גוּבּ, fodit, aravit). Comp. remarks on Jer_39:10.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 7, 9, 11, 12, 13, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 29, 30 forts--rather, towers of wood [KIMCHI], for watching the movements…
forts--rather, towers of wood [KIMCHI], for watching the movements of the besieged from the height and annoying them with missiles.
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 On vv4, 9, 12, 13, 23, 28 4. Nebuchadrezzar — A more ancient and correct form…
4. Nebuchadrezzar — A more ancient and correct form than Nebuchadnezzar.
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 On vv4, 6, 7, 8, 9, 10, 11, 12, 13, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28 4. in the tenth month] Cp. Zec_8:19 for the…
4. in the tenth month] Cp. Zec_8:19 for the memorial fast.
Nebuchadrezzar] the more accurate form of the name. See on ch. Jer_21:2.
Read full note →
forts] some kind of bulwarks, or siege-wall.
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 On vv6, 7, 9, 10, 11, 12, 13, 15, 18, 21, 25, 28, 29, 30 (6) And in the fourth month.—Omitted in the Hebrew…
(6) And in the fourth month.—Omitted in the Hebrew of 2Ki_25:3, but supplied in the English version.
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 On vv4, 6, 7, 8, 9, 11, 12, 13, 16, 22, 23, 28 Vers. 4-34. The march of doom.
Vers. 4-34. The march of doom.
These verses tell of the awful progress of the judgment of God on the doomed city of Jerusalem, her king, and people. To all who imagine that God is too full of love and graciousness to sternly judge and punish men, the contemplation of the events told of here may be painful, but assuredly they will be salutary also. We are shown the Babylonian armies gathering round the city; the long and dreadful siege; the gaunt famine that fastens upon the besieged; the walls broken at last and the inrush of the infuriated foe; the flight, capture, and tragedy of the king; the burning of the city and temple; and the carrying off into exile or slaughter of all but the poorest of the people. Ten weary years are covered by these events, and they were years full of lamentation, affliction, and woe. Now, all this teaches plainly
Read full note →
I THAT THE JUDGMENTS OF GOD ARE SLOW TO BEGIN. He is slow to anger. How long he bore with Judah and Jerusalem ere these tribulations came!
II BUT WHEN BEGUN THEY GO ON. What a procession of one calamity after another it is!
III THEY CANNOT BE ARRESTED OR TURNED ASIDE. All that endurance, courage, and skill could do was done in that memorable siege. Eze_7:6, "An evil, an only evil, behold, it is come," etc.
IV THE DISTRESS AND ANGUISH DEEPEN. (Cf. Eze 7 Eze 8 Eze 11 Lam_2:11, Lam_2:12, 19 4:4, etc.)
V THEY ARE RELENTLESS AND KNOW NO PITY. Prayers and entreaties are in vain. (cf. Pro_1:24-31)
VI THEY CEASE NOT FILL THEIR WORK IS DONE. See this history. The heart of the deceived evil doer protests that God cannot deal so. But he has dealt so with ungodly men, not once nor twice alone; and when he declares that he will again, of what avail is man"s mere protest that he will not? Cf. the whole Book of the Revelation. How loudly, therefore, do facts like these cry out to the sinner, "Flee from the wrath to come"! C.
Vers. 4, 6, 12. Days whose duties are indelible.
Note the particularity of the dates given in each of these verses. Not the year only, but the month; and not the month only, but the day; and sometimes not the day only, but the hour, whether morning or evening, during the light or dark. Now
I THERE ARE SUCH DAYS. In the record of the Flood we have such exactness of date. And in the later history of Jerusalem, the story of its decline and fall under its last kings, we again and again, as in this chapter, meet with such careful giving of exact dates. And in our own experience, looking back over the record of our lives, how vividly some dates stand out! We know the year, the month, the day, and hour, and it seems likely that we shall never forget them nor the events connected with them.
II BUT THESE DAYS ARE NEARLY ALWAYS DAYS OF PAIN AND DISTRESS. It was so in the instances given in these verses. There are anniversaries which we keep, but these are for the most part joyous days, the memory of which we will not willingly let die. But the fact of our keeping them shows that there is probability that such memory would die if we did not carefully keep it up. But the days whose dates are indelible need no anniversaries to remind us of them. We cannot forget them, though, perhaps, we would fain do so. They are burnt in upon our souls so deeply that they are written as on a rock forever. And they are days, not of joy, but of sore distress; as when first the fierce Babylonian forces beleaguered the holy city, and as when after weary months of obstinate defence the awful famine at length broke them down; and as when the proud conqueror in his rage burned down the sanctuary of God. Days of judgment were they, never to be forgotten by Israel any more. And there were many such days. We read of the "fasts" of the different months, many of which commemorated these sad events.
III AND THEIR DATES ARE INDELIBLY WRITTEN IN OUR SOULS.
1. Because of the contrast which they offer to well nigh all other days. If any mark stands out conspicuous like the black marks on a white page, or white on black it proves that the ground upon which such mark stands out so conspicuously is of an entirely opposite colour, a complete contrast. And so the very blackness of these indelible days proves that the days against which they stand out so conspicuously have been of a far other and happier kind. Our very trials, by the vividness with which we remember them, prove the general goodness of our God, because they are such exception to his rule.
2. Because of their intensity. The mark is not merely dark, but deep. The sword pierces through the soul. It is the intensity of the pain that makes it so memorable.
3. Because of the shadow they cast. All our after life may be darkened it often is so by the effect of some awful blow, and the shadow ever starts from and guides our thoughts up to the terrible fact which has caused it.
IV BUT THESE DATES ARE NOT INDELIBLE FOREVER. Cf. our Lord"s illustration: "A woman when she is in travail hath sorrow,... but as soon as she is delivered... she remembereth no more the anguish, for joy." So it is oftentimes even in this world. Life would not be bearable were all sorrows indelible. But they are not. The lapse of time, the pressure of necessary work, the awakening of other interests, and, above all, the bestowment of new joys all tend to scatter the gloom of the soul and to thrust into oblivion memories that could only give pain. And none of them shall follow us into our eternal home. We shall not it does not appear possible forget facts that have occurred, but we shall see them in such new lights and irradiated by such love of God that all the pain that belonged to them will depart and be seen no more. "Help, Lord, that we may come To thy saints" happy home. Where a thousand years As one day appears; Nor go Where one day appears As a thousand years For woe! C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 He put out the eyes of Zedekiah.
Jer_52:11
He put out the eyes of Zedekiah.
Read full note →
Zedekiah the prisoner
Here is no mystery. A wicked man, unfaithful to a very sacred trust, ending his days in darkness and a prison (Psa_37:35). The son of the good Josiah, whose name suggests thoughts of early piety and godly patriotism, degenerate, idolatrous, and in the end eyeless and captive, pining away years of monotonous misery in a Babylonish dungeon--it is all according to that law which God has stamped on the world, Your sin will find you out. It has been said of him that he was a man not so much bad at heart as weak in will. He was one of those unfortunate characters, it has been said, frequent in history, like our own Charles I. and Louis XVI. of France, who find themselves at the head of affairs during a great crisis, without having the strength of character to enable them to do what they know to be right, and whose infirmity becomes moral guilt. That he was weak in will and purpose we see in the manner in which he surrendered Jeremiah to the princes who sought his life (Jer_38:3). But he was bad at heart likewise. His heart was not right towards the Lord God of his father--self and the world and idols were the objects of his affection, and after them he would go. Warning succeeded warning in vain. For eleven years the struggle lasted between this wicked prince and the voice which came to him from the God of heaven. And the Jerusalem of his day may be described as the Sodom of an earlier day--
Long warned, long spared, till her whole heart was foul,
And fiery vengeance on its clouds came nigh.
Vengeance came in another form than that in which it fell on those cities over whose ashes the waves of the Dead Sea now roll, and yet scarcely less terrible. The Babylonian siege lasted sixteen months (53:4), and the miseries of Jerusalem were only less than those endured in the siege by the Roman Titus, seven centuries after. The calamities which befell the royal family are recorded with an undisguised bluntness (verses8-11). What a catalogue of horrors! But all in keeping with the character of the people. They had been described to the very life at an earlier stage of the ministry of Jeremiah (Jer_6:22-23). This witness is true. The very stones, stones carved with their own hands, have been disinterred from the grave of ages, to bear testimony to the truth of the histories and prophecies of the Bible. Instead of being ashamed of the barbarities in which they indulged, the Assyrians (and in this we need make no distinction between the Assyrians and the Chaldeans) gloried in them, and employed the arts of sculpture and painting to perpetuate the memory of their cruel deeds. On the relics of their civilisation, now exhibited in our own museums and places of public resort, we find cities which have surrendered represented as given up to indiscriminate slaughter and the flames. The kings themselves took part in perpetrating the cruelties which are brought to light by recently discovered sculptures. On one of these sculptures a king is represented as thrusting out the eyes of a kneeling captive with his own spear, and holding with his own hand the cord which is inserted into the lips and nostrils of this and two other prisoners. The spirit which possessed the Assyrians and Babylonians may be traced through later ages in the same lands. One of the best of the Roman emperors, Valerian, was taken prisoner in battle in the third century by a Persian king, who detained him in hopeless bondage, and paraded him in chains, invested with the imperial purple, as a constant spectacle of fallen greatness, to the multitude. Whenever the proud conqueror mounted his horse, he placed his foot upon the neck of the Roman emperor Nor was this all for when Valerian sank under the weight of his shame and grief, his corpse was flayed, and the skin, stuffed with straw, was preserved for ages in the most celebrated temple of Persia. Would that such things as these could he told only of Eastern lands! But Western story is full of them likewise. The conflicts of the Moors and so-called Christians in Spain, from the eighth century, the age of Moorish conquest, to the sixteenth, the age of their final expulsion from Europe, contains histories of cruelty, perhaps, to be rivalled nowhere else--cruelty in which the so-called Christian luxuriated as much as his Moslem enemy. This spirit attained its highest point of intensity and barbarity in the same land in the Inquisition, strangely called the Holy Office, by which sheer torture was invoked to root out Judaism, and every form and shade of Christianity except that of the Roman Church. The appliances of rude barbarians, like American Indians, and of civilised barbarians, like Assyrians and Chaldeans, are not to compare with the appliances which the Inquisition perfected through its ages of murder. But to return to the Babylonish cruelties on the person and family of the Hebrew king. The King of Babylon slew the sons of Zedekiah before his eyes. How many or how old they were, we are not told. The father being now only two-and-thirty years old, his sons must have been boys. And ungodly as the father was, there is no sign in his life of any want of natural affection, while there is sign of his sensibility to the sufferings of others. To put his sons to death before his eyes was an act of wanton cruelty, designed to give him the utmost possible pain. Then were put to death the princes of Judah, who must now recall with bitterness, if not with repentance, their long and obstinate resistance to the Divine counsels, and their own hard-hearted attempt on the life of the prophet Jeremiah. His sons dead, and the princes dead, the king himself must now submit to the cruel sentence of his conqueror--a sentence more barbarous than death itself. His eyes were put out. The process is revealed to us in a bas-relief, to which I have already referred, in which the conquering king is digging out the eyes of the conquered king with a spear. The King of Babylon may have done this with his own hands to the King of Judah, or by the hands of another. In either ease the conquered had no alternative but to submit. And thus blinded he is carried to the prison on the banks of the Euphrates in which he must end his days. Two predictions were thus fulfilled--one by Jer_32:5, addressed to the king m person, and one by Eze_12:13, who was with the captives which had been carried to Babylon some years before. The Word of the Lord was not broken. The King of Judah saw the King of Babylons eyes with his eyes, but it was the last vision which his eyes saw. The city of Babylon he saw not, though he was doomed to be imprisoned in it and to die there. When Zedekiah reached Babylon, there was already a King of Judah imprisoned there. His nephew, the son of his elder brother Jehoiakim, had been dethroned, as we have seen, after a brief reign of three months and ten days, and had been carried into exile with many of his princes and subjects (Jer_29:1-32.). That he was still alive when his uncle and successor, blind and childless, arrived in the city of their enemy, we know--for the last sentences of the Book of Jeremiah tell us what befell him many years later. One wonders whether the two dethroned Kings of Judah, uncle and nephew, ever met in the land of their imprisonment, and had opportunity of talking over the events which had involved them in so great a disaster. If they had, did they curse the God of their fathers, or did they learn, as some of these fathers had done in the day of their adversity, to humble themselves and seek forgiveness? Their great predecessor, Solomon, in dedicating the temple which Babylon had now ]aid waste, had prayed (1Ki_8:46-50). Imagine Jehoiakim reading these words out of the book of the law to his blind uncle Zedekiah. Imagine them recalling the history of the great-grandfather of the elder of them--how Manasseh had done evil exceedingly; how the King of Assyria had bound him with fetters and carried him to Babylon; and how, when he was in affliction, he besought the Lord (2Ch_33:12). Thus encouraged to repent and seek forgiveness, the royal prisoners may have bent the knee together before the throne of the heavenly grace, and pied the promises which had been given so often to the penitent. And if they presented thus the sacrifice of a broken and contrite heart in their prison-house, we know that mercy was not withheld. We find one little word which encourages hope. There shall he be till I visit him, saith the Lord (32:5). God visits men with judgment; but this He had done to Zedekiah before he reached his prison in Babylon. God visits men with favour, with compassion, with restoring mercy: was it thus He said He should visit Zedekiah in Babylon I doubt not that the words until I visit him were meant to be indefinite and obscure, but were meant at the same time to give assurance to the king that in Babylon he should not be beyond the reach of God, whether for good or evil. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide in secret places, that I shall not see him, saith the Lord? (Jer_23:23-24.) Jehovah was a God at hand in Jerusalem, but equally a God in Babylon afar off. The throne of Judah was exposed to His eye, but equally so the most secret place in the Babylonish prison. And God would visit Zedekiah in his exile and prison. This assurance might be a terror or a joy. If the king hoped that, being in Babylon, he was now away from the presence of Jehovah and under the rule of other gods, and had nothing more to fear, let him know that Jehovah should visit him even there. If he feared that, being in Babylon, he should be beyond the reach of the mercy of the God of his fathers, let him know, to his hearts joy, that Jehovah should visit him even in that far-off land. (J. Kennedy, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv4, 6, 12 tenth month
tenth month
i.e. January.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 Disposition of the Spoil and of the Captives
Disposition of the Spoil and of the Captives
v. 16. But Nebuzar-adan, the captain of the guard, left certain of the poor of the land, of those who had no possessions in money or goods, for vine-dressers and for husbandmen, so that the country would not revert to a wilderness on account of total neglect.
Read full note →
v. 17. Also the pillars of brass that were in the house of the Lord, on either aide of the main entrance of the Sanctuary, 1Ki 7:15, and the bases, and the brazen sea that was in the house of the Lord, the Chaldeans brake, in order to make all these pieces fit for transportation, and carried all the brass of them to Babylon.
v. 18. The caldrons also, large pots used for sacrificial worship, and the shovels, and the snuffers, and the bowls, and the spoons, vessels for incense, and all the vessels of brass wherewith they ministered, took they away, all those used for the altar of burnt offerings in the Court of the Priests.
v. 19. And the basins, and the fire-pans, and the bowls, and the caldrons, and the candlesticks, and the spoons, and the cups, all these used chiefly in the ministrations of the Holy Place; that which was of gold in gold, and that which was of silver in silver, in either case of solid metal, not of some cheap alloy or merely plated, took the captain of the guard away.
v. 20. The two pillars, one sea, and twelve brazen bulls that were under the bases, 1Ki 7:23-26, which King Solomon had made in the house of the Lord. The brass of all these vessels was without weight, its mass beyond calculation.
v. 21. And concerning the pillars, the height of one pillar was eighteen cubits, and a fillet of twelve cubits did compass it, that, in round numbers, being the circumference of either of the pillars; and the thickness thereof was four fingers; it was hollow. The thirty-five cubits of 2Ch 3:15 either refer to a different cubit, or they give the sum total of both pillars less the bases.
v. 22. And a ter, or capital, of brass was upon it, and the height of one ter, that is, of its upper part, where it curved away from the shaft, was five cubits, with network and pomegranates upon the ters round about, all of brass, in the nature of ornaments in chains or festoons. The second pillar also and the pomegranates were like unto these.
v. 23. And there were ninety and six pomegranates on a side, set towards the four winds or sides; and all the pomegranates upon the network were an hundred round about, including those on the corners of the capitals.
v. 24. And the captain of the guard took Seraiah, the chief priest, not identical with the man named Jer 51:59, and Zephaniah, the second priest, a very important member of the hierarchy, and the three keepers of the door, officers of the Temple-guard.
v. 25. He took also out of the city an eunuch, which had the charge of the men of war, the commander of the city forces, and seven men of them that were near the king’s person, of the king’s intimate counselors, which were found in the city; and the principal scribe of the host, an officer in the direct service of the commander-in-chief, who mustered the people of the land, enrolling them for military service; and threescore men of the people of the land that were found in the midst of the city, either leaders in the rebellion or such as had distinguished themselves in the defense of the city.
v. 26. So Nebuzar-adan, the captain of the guard, took them and brought them to the king of Babylon to Riblah.
v. 27. And the king of Babylon smote them, for the part they had taken in the rebellion of Judah, and put them to death in Riblah, in the land of Hamath, the Syrian province in the extreme northern part of Palestine. Thus Judah was carried away captive out of his own land. There follows a summary or enumeration of the prominent captives.
v. 28. This is the people whom Nebuchadnezzar carried away captive: in the seventh year, at the first captivity under Jehoiachin, three thousand Jews and three and twenty, these being of the tribe of Judah only, those from other tribes being more than twice as many;
v. 29. in the eighteenth year of Nebuchadnezzar, after his actual accession to the throne, but nineteen years after he had gotten into power, 2Ki 25:8, he carried away captive from Jerusalem eight hundred thirty and two persons;
v. 30. in the three and twentieth year of Nebuchadnezzar, Nebuzar-adan, the captain of the guard, carried away captive of the Jews seven hundred forty and five persons; all the persons evidently of the tribe of Judah alone, not including any of the other tribes who had sought and found refuge in Jerusalem since the fall of the northern kingdom, were four thousand and six hundred, not including the general multitude, and the women and children.
v. 31. And it came to pass in the seven-and-thirtieth year of the captivity of Jehoiachin, king of Judah, in the twelfth month, in the five and twentieth day of the month, the decree being issued on that day, although it was not carried out till two days later, 2Ki 25:27, that Evil-merodach, king of Babylon, son and successor of Nebuchadnezzar, in the first year of his reign, lifted up the head of Jehoiachin, king of Judah, and brought him forth out of prison, delivering him from the special bondage in which he had been held all these years,
v. 32. and spake kindly unto him and set his throne above the throne of the king’s that were with him in Babylon, captive monarchs of other conquered nations,
v. 33. and changed his prison-garments, witnesses of his deep humiliation; and he did continually eat bread before him all the days of his life.
v. 34. And for his diet there was a continual diet given him of the king of Babylon, every day a portion, until the day of his death, all the days of his life. Cf 2Ki 25:27-30. The same Lord who humbles the proud transgressors is able also to exalt those who turn to Him in true repentance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 9, 12, 15, 17, 20, 22, 24, 26, 28 It happened
It happened
This phrase is used here to mark the beginning of a new part of the story.
Read full note →
in the ninth year of the reign of King Zedekiah, in the tenth month, and on the tenth day of the month
after Zedekiah had been king for eight years, in the tenth calendar month, on the tenth day of the month (See: Ordinal Numbers)
in the ninth year
"in year nine" (See: Ordinal Numbers)
in the tenth month, and on the tenth day of the month
This is the tenth month of the Hebrew calendar. The tenth day is near the beginning of January on Western calendars. (See: Hebrew Months and Ordinal Numbers)
They camped opposite it
"Nebuchadnezzar's army camped opposite Jerusalem"
until the eleventh year of King Zedekiah's reign
until Zedekiah had been king for more than ten years (See: Ordinal Numbers)
eleventh year
"year eleven" (See: Ordinal Numbers)
it. So the city was besieged
This can be translated in active form. AT: "it, and they besieged the city" (See: Active or Passive)
translationWords
year
day
Nebuchadnezzar
siege
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 10, 11, 12, 13, 15, 17, 21, 23, 25, 28, 29 52:9 Riblah, which Jeremiah recorded as being in the…
52:9 Riblah, which Jeremiah recorded as being in the land of Hamath (see 39:5), was several hundred miles north of Jerusalem.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.