TRV
Translation
King James Version
And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.
Complete Jewish Bible
N'vukhadnetzar king of Bavel himself went to the city while it was under siege;
Berean Standard Bible
And Nebuchadnezzar king of Babylon came to the city while his servants were besieging it.
American Standard Version
And Nebuchadnezzar king of Babylon came unto the city, while his servants were besieging it;
World English Bible Messianic
Nebuchadnezzar king of Babylon came to the city, while his servants were besieging it;
Geneva Bible (1599)
And Nebuchad-nezzar King of Babel came against the citie, and his seruants did besiege it.
Young's Literal Translation
and Nebuchadnezzar king of Babylon cometh against the city, and his servants are laying siege to it,
In the KJVVerse 10,214 of 31,102
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Commentary on 2 Kings 24 verses 8–20
8 ¶ Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem.
9 And he did that which was evil in the sight of the LORD, according to all that his father had done.
10 At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged.
11 And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.
12 And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.
13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.
14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.
15 And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon.
16 And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.
17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.
18 Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah.
19 And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done.
20 For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.
This should have been the history of king Jehoiachin's reign, but, alas! it is only the history of king Jehoiachin's captivity, as it is called, Eze 1:2. He came to the crown, not to have the honour of wearing it, but the shame of losing it. Ideo tantum venerat, ut exiret - He came in only to go out.
I. His reign was short and inconsiderable. He reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falling house, a sinking throne! What an unnatural father had he, who begat him to suffer for him, and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries! Yet this young prince reigned long enough to show that he justly smarted for his fathers' sins, for he trod in their steps (Kg2 24:9): He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the curse, to discharge the incumbrances of his crown, and therefore (transit cum onere - the incumbrance descends with the crown) with his own iniquity that of his fathers shall come into the account.
II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were very grievous. 1. Jerusalem was besieged by the king of Babylon, Kg2 24:10, Kg2 24:11. He had sent his forces to ravage the country, Kg2 24:2. Now he came himself, and laid siege to the city. Now the word of God was fulfilled (Deu 28:49, etc.), The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat of the fruit of thy land and then besiege thee in all thy gates. 2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Babylon had come in person against the city, his name having at this time become very formidable, he beat a parley and went out to him, Kg2 24:12. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success (one should have chased a thousand); but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, his mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin. 3. Nebuchadnezzar rifled the treasuries both of the church and of the state, and carried away the silver and gold of both, Kg2 24:13. Now the word of God by Isaiah was fulfilled (Kg2 20:17), All that is in thy house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan 5:2, Dan 5:3. 4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it and prevent its revolt, and to enrich himself with the wealth or service of those he took away. There had been some carried away eight years before this, in the first year of Nebuchadnezzar and the third of Jehoiakim, among whom were Daniel and his fellows. See Dan 1:1, Dan 1:6. They had approved themselves so well that this politic prince coveted more of them. Now he carried off, (1.) The young king himself and his family (Kg2 24:15), and we find (Kg2 25:27-29) that for thirty-seven years he continued a close prisoner. (2.) All the great men, the princes and officers, whose riches were kept for the owners thereof to their hurt (Ecc 5:13), tempting the enemies to make a prey of them first. (3.) All the military men, the mighty men of valour (Kg2 24:14), the mighty of the land (Kg2 24:15), the men of might, even all that were strong and apt for war, Kg2 24:16. These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service. (4.) All the craftsmen and smiths who made weapons of war; in taking them he did, in effect, disarm the city, according to the Philistines' policy, Sa1 13:19. In this captivity Ezekiel the prophet was carried away (Eze 1:1, Eze 1:2) and Mordecai, Est 2:6. This Jehoiachin was also called Jeconiah (Ch1 3:16), and in contempt (Jer 22:24, where his captivity is foretold) Coniah.
III. The successor whom the king of Babylon appointed in the room of Jehoiachin. God had written him childless (Jer 22:30) and therefore his uncle was entrusted with the government. The king of Babylon made Mattaniah king, the son of Josiah; and to remind him, and let all the world know, that he was his creature, he changed his name and called him Zedekiah, Kg2 24:17. God had sometimes charged it upon his people, They have set up kings, but not by me (Hos 8:4), and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah. The name which the king of Babylon gave him signifies The justice of the Lord, and was a presage of the glorifying of God's justice in his ruin. 1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, Kg2 24:19. 2. See how impolitic he was. As his predecessor lost his courage, so he his wisdom, with his religion, for he rebelled against the king of Babylon (Kg2 24:20), whose tributary he was, and so provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him. This was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are entrusted with the counsels of a nation act unwisely, and against their true interest, we ought to take notice of the displeasure of God in it. It is for the sins of a people that God removes the speech of the trusty and takes away the understanding of the aged, and hides from their eyes the things that belong to the public peace. Whom God will destroy he infatuates.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–20. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 2.28.137
The church has gold, not stored up but to lay out and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord? Is it not much better that the priests should melt it down for the sustenance of the poor, if other supplies fail, than that of a sacrilegious enemy should carry it off and defile it? Would not the Lord say, Why did you allow so many needy to die of hunger? Surely you had gold? You should have given them sustenance. Why are so many captives brought to the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.
John CassianAD 435
CONFERENCE 5.12
There is an excellent and significant illustration in the book of Kings, showing how the sin of fornication is prevented by an attack of pride. When the children of Israel had been taken captive by Neco, king of the Egyptians, Nebuchadnezzar, king of the Assyriaans, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of pride than to fornication, yet it is more difficult to escape from the dominion of pride. For somehow or other the prisoner who is carried off to a greater distance will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet’s rebuke will be deservedly aimed at him: “Why have you grown old in a strange country? Indeed a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his sins.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 24:11 records the pivotal moment when Nebuchadnezzar, the formidable king of Babylon, launched a direct and comprehensive military campaign against Jerusalem, the capital of Judah. This siege was not merely a geopolitical maneuver but a divinely orchestrated act of judgment, marking a significant escalation in the punishment of Judah for its persistent idolatry and covenant unfaithfulness, and foreshadowing the eventual destruction of the city and the temple.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse 2 Kings 24:11 employs several literary devices to convey its profound message. Foreshadowing is prominent, as this siege, while not the final destruction, clearly signals the inevitable downfall of Jerusalem and the end of the Davidic monarchy's independent rule. It is a precursor to the ultimate judgment described in the following chapter. There is also a strong element of Irony, as the mighty pagan king, Nebuchadnezzar, is unknowingly acting as an instrument of the one true God's judgment against His own unfaithful people. This highlights God's absolute Sovereignty over all earthly powers, even those seemingly opposed to Him. The phrase "came against the city, and his servants did besiege it" also uses a form of Emphasis, where the initial "came against" establishes the hostile approach, and "did besiege" elaborates on the comprehensive nature of that attack, reinforcing the determined and overwhelming nature of the Babylonian assault. The very mention of "the city" (Jerusalem) carries significant Symbolism, representing not just a physical location but the heart of Judah's covenant identity, its spiritual center, and the place where God's presence was meant to dwell, now under siege due to its apostasy.
THEOLOGICAL AND THEMATIC CONNECTIONS
The siege of Jerusalem by Nebuchadnezzar, as described in 2 Kings 24:11, is a profound theological statement on divine justice and the consequences of covenant unfaithfulness. It serves as a stark reminder that God's patience, while vast, is not infinite, and His warnings, delivered through prophets over generations, will ultimately be fulfilled. This event underscores the principle that national and corporate sin leads to severe judgment, demonstrating God's unwavering commitment to His righteousness. Furthermore, it powerfully illustrates God's absolute sovereignty, showcasing His ability to use even pagan empires as instruments to accomplish His holy will and purify His people, even through painful means. The fall of Jerusalem was not a defeat for God, but a demonstration of His control over history and His commitment to His covenant, both its blessings and its curses.
REFLECTION AND APPLICATION
The historical account of Nebuchadnezzar's siege of Jerusalem in 2 Kings 24:11 offers timeless lessons for believers today. Firstly, it serves as a sober warning about the gravity of persistent disobedience and the consequences of ignoring God's word. Just as Judah faced severe judgment for its idolatry and unfaithfulness, so too are individuals and communities called to accountability for their actions and attitudes before God. Secondly, this passage reminds us of God's unwavering sovereignty, even amidst seemingly chaotic or devastating world events. Nebuchadnezzar, a powerful human king, was ultimately an instrument in God's hands, demonstrating that God is actively working out His purposes in history, even through difficult and painful circumstances. This truth can bring comfort and stability in an uncertain world, encouraging us to trust in God's ultimate control and perfect plan. Finally, the narrative calls us to a posture of humility and repentance, recognizing our own tendencies towards straying from God's path and the need for constant reliance on His grace and guidance.
Questions for Reflection
FAQ
Why did God allow Nebuchadnezzar, a pagan king, to conquer Judah?
Answer: God allowed Nebuchadnezzar to conquer Judah as an act of divine judgment for Judah's persistent and unrepentant sin, particularly its idolatry, injustice, and consistent breach of the covenant God made with them. For centuries, God had sent prophets like Isaiah, Micah, and Jeremiah to warn His people, calling them to repentance and faithfulness. However, the kings and the people largely ignored these warnings, continuing in their wicked ways. In His sovereignty, God used Nebuchadnezzar and the Babylonian Empire as His instrument of discipline, fulfilling the curses outlined in the Mosaic Law (e.g., Deuteronomy 28:49-52) and the prophecies delivered by Jeremiah (e.g., Jeremiah 25:8-11). This demonstrated that God is not only loving and merciful but also righteous and just, upholding His covenant by bringing consequences for unfaithfulness.
What was the significance of this particular siege compared to other Babylonian incursions?
Answer: This siege, occurring around 597 BC, was highly significant because it marked the second major Babylonian deportation of Judahites, following the initial deportation in 605 BC (which included Daniel, as noted in Daniel 1:1-6). While the first incursion established Babylonian dominance, the 597 BC siege was a direct punitive action against King Jehoiakim's rebellion (inherited by Jehoiachin). It resulted in the capture of King Jehoiachin, his mother, officials, and mighty men, along with the deportation of 10,000 of Judah's most skilled and prominent citizens, including the prophet Ezekiel (as recounted in 2 Kings 24:12-16). Crucially, it also involved the plundering of the Temple and royal palace treasures. This event effectively dismantled Judah's remaining political and military strength, leaving only the poorest people behind and installing Zedekiah as a puppet king. It was a decisive step towards the ultimate destruction of Jerusalem and the Temple just a few years later, as described in 2 Kings 25.
CHRIST-CENTERED FULFILLMENT
The narrative of 2 Kings 24:11, depicting the siege of Jerusalem as divine judgment for Judah's unfaithfulness, finds its ultimate Christ-centered fulfillment in several profound ways. The Old Testament's cycle of sin, judgment, and the need for a righteous king points directly to Jesus Christ. While Judah faced a physical siege due to its covenant breaking, humanity as a whole is under the "siege" of sin and death, a spiritual judgment due to our rebellion against God. Jesus, the true King of Israel and the Son of David, did not come to lead an army to repel an earthly siege, but to conquer the spiritual forces that hold humanity captive. His life of perfect obedience fulfills the covenant that Israel continually broke, and His sacrificial death on the cross is the ultimate act of atonement, bearing the judgment and curses that humanity deserved (as prophesied in Isaiah 53:5). Through His resurrection, Christ triumphed over the "besieging" powers of sin and death, offering true freedom and a new covenant of grace (as described in Hebrews 8:6-13). The physical exile of Judah foreshadows the spiritual alienation of humanity from God, an alienation overcome only by faith in Christ, who gathers His people into His eternal kingdom, a city not made with hands, where no enemy can ever lay siege (Hebrews 12:22-24). Thus, the judgment seen in 2 Kings 24:11 ultimately magnifies the redemptive work of Christ, who delivers us from a far greater judgment and establishes an everlasting peace.