TRV
Translation
King James Version
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.
Complete Jewish Bible
Y'hoyakhin he carried off to Bavel; likewise he carried off the king's mother, the king's wives, his officers and the main leaders of the land from Yerushalayim into captivity in Bavel.
Berean Standard Bible
Nebuchadnezzar carried away Jehoiachin to Babylon, as well as the king’s mother, his wives, his officials, and the leading men of the land. He took them into exile from Jerusalem to Babylon.
American Standard Version
And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon.
World English Bible Messianic
He carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon.
Geneva Bible (1599)
And he caryed away Iehoiachin into Babel, and the Kings mother, and the Kinges wiues, and his eunuches, and the mightie of the lande caryed he away into captiuitie from Ierusalem to Babel,
Young's Literal Translation
And he removeth Jehoiachin to Babylon, and the mother of the king, and the wives of the king, and his eunuchs, and the mighty ones of the land--he hath caused a removal to go from Jerusalem to Babylon,
In the KJVVerse 10,218 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying 2 Kings 24:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Kings 24:15 meticulously chronicles a pivotal moment in the precipitous decline of the Kingdom of Judah, detailing the second major deportation of its people to Babylon. This verse specifically enumerates the high-ranking individuals taken into captivity by King Nebuchadnezzar: King Jehoiachin, his mother, his wives, his officers, and the "mighty of the land." This systematic removal of Judah's leadership and societal strength from Jerusalem to Babylon profoundly underscored the severe consequences of the nation's persistent covenant unfaithfulness and marked a deepening stage of the seventy-year Babylonian exile, fulfilling numerous prophetic warnings.
CONTEXT
Literary Context: This verse is strategically situated within the Deuteronomistic History, a theological narrative that chronicles the rise and fall of the Israelite monarchies, interpreting historical events through the lens of covenant obedience and disobedience. Immediately preceding 2 Kings 24:15, the narrative describes Jehoiachin's brief and ill-fated three-month reign (2 Kings 24:8-9) and Nebuchadnezzar's decisive siege of Jerusalem (2 Kings 24:10-14). This specific deportation sets the grim stage for the final, devastating siege and destruction of Jerusalem under Zedekiah, Jehoiachin's uncle and successor, who was installed as a puppet king by Nebuchadnezzar (2 Kings 24:17-20). The comprehensive nature of this second wave of exiles, particularly the removal of the elite, highlights the systematic dismantling of Judah's capacity for self-governance and resistance, paving the way for its ultimate demise and the fulfillment of divine judgment.
Historical & Cultural Context: The events of 2 Kings 24:15 unfold against the backdrop of a significant geopolitical shift in the ancient Near East. The once-mighty Assyrian Empire had fallen, and its formidable successor, the Neo-Babylonian Empire under Nebuchadnezzar, was rapidly consolidating its power and expanding its dominion. Judah, strategically located between the rising power of Babylon and a declining Egypt, found itself caught in the middle of these imperial struggles. Nebuchadnezzar's policy, unlike that of the Assyrians who often resettled conquered peoples, involved the systematic deportation of the intellectual, administrative, and military elite of rebellious states to Babylon. This served a dual purpose: to prevent future insurrections by removing key leaders and skilled individuals, and to utilize their talents and expertise for the benefit and development of the Babylonian Empire. This specific deportation in 597 BC followed an earlier, smaller one in 605 BC (which notably included Daniel, as recorded in Daniel 1:1-6) and tragically preceded the final, most destructive one in 586 BC, which saw the complete destruction of Jerusalem and the Temple.
Key Themes: The deportation described in 2 Kings 24:15 powerfully illustrates several overarching themes central to the Deuteronomistic History and prophetic literature. Firstly, it underscores the theme of Divine Judgment and Consequences for Judah's persistent idolatry, covenant unfaithfulness, and moral corruption, as repeatedly warned throughout the Pentateuch (e.g., Deuteronomy 28:36-37) and by contemporary prophets like Jeremiah (e.g., Jeremiah 25:8-11). Secondly, it highlights the Sovereignty of God over all nations and human history; even a pagan king like Nebuchadnezzar is portrayed as an unwitting instrument in God's hand, executing divine discipline upon His covenant people. Thirdly, this event marks a significant and irreversible stage in the Beginning of the Babylonian Captivity, a period that profoundly reshaped Jewish identity, theology, and future messianic expectations, as prophesied to last for seventy years. Finally, the systematic removal of the king, the royal family, and the "mighty of the land" emphasizes the Loss of Leadership and Strength, leaving Judah severely weakened, vulnerable, and ultimately doomed, a direct and devastating consequence of their spiritual decay and rebellion against God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey the gravity and comprehensive nature of the event. Enumeration is prominent, as the text meticulously lists the specific categories of people deported: the king, his mother, his wives, his officers, and the "mighty of the land." This detailed listing emphasizes the systematic and thorough nature of the Babylonian subjugation, highlighting that no significant segment of Judah's leadership or strength was spared. The Repetition of the phrase "carried away" and the geographical markers "from Jerusalem to Babylon" serves to underscore the definitive, irreversible, and complete nature of the exile, reinforcing the profound sense of displacement, loss, and the transfer of power. Furthermore, the phrase "mighty of the land" functions as a subtle yet powerful Irony, as these individuals, once symbols of strength, power, and influence, are now utterly powerless, being led away as captives. This stark contrast highlights the complete reversal of Judah's fortunes and the devastating impact of divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
The deportation described in 2 Kings 24:15 is a profound theological event, serving as a tangible manifestation of God's covenant faithfulness, even in the execution of judgment. It powerfully demonstrates that God keeps His promises, both of blessing for obedience and severe discipline for persistent disobedience. The exile was not merely a political or military defeat but a divinely orchestrated act of discipline, intended to purify a rebellious people and lead them to repentance and renewed faithfulness. It underscores the immutable principle that sin, particularly persistent idolatry, social injustice, and unfaithfulness to God's covenant, carries severe and inevitable consequences. Yet, even within this severe judgment, there is a glimmer of God's overarching sovereign plan, as the exile also served to preserve a faithful remnant and prepare them for a future restoration, ultimately pointing towards the coming Messiah and a new covenant.
REFLECTION AND APPLICATION
The account of the second deportation to Babylon in 2 Kings 24:15 serves as a sobering and timeless reminder of the profound consequences of persistent disobedience and spiritual rebellion against God. While contemporary believers may not face physical exile in the same geopolitical sense, the spiritual principles embedded in this narrative remain acutely relevant. This passage calls us to critically examine our own lives and our communities for any areas of unfaithfulness, idolatry, or compromise that might lead to a form of spiritual "exile"—a separation from the fullness of God's presence, blessing, and purpose. It challenges us to recognize God's unwavering sovereignty even in the midst of difficult, chaotic, and seemingly unjust circumstances, understanding that He uses all events, even those wrought by human sin and rebellion, to accomplish His ultimate redemptive purposes. Furthermore, it encourages a deep and abiding trust in God's justice and mercy, knowing that while His discipline is sure and often painful, His ultimate desire is always for restoration, reconciliation, and renewal for those who turn back to Him with humble and repentant hearts.
Questions for Reflection
FAQ
What was the significance of deporting the "mighty of the land" rather than just the king?
Answer: The deportation of the "mighty of the land" (אֵילֵי הָאָרֶץ, from H352 ʼayil, meaning "strength" or "ram," symbolizing leaders) was a highly strategic and devastating move by Nebuchadnezzar, extending far beyond merely removing the king. This policy aimed to systematically dismantle Judah's capacity for resistance and self-governance. By taking the administrative, military, economic, and intellectual elite—including skilled craftsmen, seasoned warriors, wealthy citizens, and educated officials—Babylon achieved several critical objectives. Firstly, it effectively prevented future rebellions by removing the very individuals who possessed the leadership, resources, and skills to organize an uprising. Secondly, it thoroughly stripped Judah of its vital human capital, leaving behind a weakened, impoverished, and largely unskilled population incapable of rebuilding quickly or posing any significant threat. Thirdly, these skilled individuals could then be utilized by the Babylonian Empire, contributing their talents and labor to its own infrastructure, economy, and military strength. This comprehensive policy ensured that Judah would remain a subservient and dependent state, unable to pose a significant threat, and it profoundly reshaped the social, economic, and political landscape of the land, as further evidenced in 2 Kings 24:14.
CHRIST-CENTERED FULFILLMENT
The Babylonian exile, epitomized by the comprehensive deportation described in 2 Kings 24:15, serves as a powerful Old Testament type for humanity's ultimate spiritual exile from God due to sin. Just as Judah was forcibly carried away from their promised land and the sacred presence of the Temple, humanity finds itself profoundly alienated and separated from God's perfect presence and purposes (Romans 3:23). The "mighty of the land," once symbols of strength and influence, were utterly powerless to prevent their captivity, much like fallen humanity is utterly helpless to overcome the pervasive power of sin and death on its own. However, the narrative of exile in the Old Testament also contains the profound promise of a greater "return" and restoration. This ultimate return is gloriously fulfilled in the person and work of Jesus Christ. He is the true King, not one who is carried away into exile by an earthly power, but one who willingly "exiles" Himself from the infinite glory of heaven to enter into our broken, sin-cursed world (Philippians 2:6-8). Through His sacrificial death on the cross, Jesus bears the righteous judgment for our sin, becoming the "Lamb of God who takes away the sin of the world" (John 1:29). His triumphant resurrection signifies the ultimate "return from exile," not just for a single nation, but for all who believe, bringing them out of the dominion of spiritual darkness and into the glorious kingdom of His beloved Son (Colossians 1:13-14). In Christ, we find true liberation from spiritual captivity and a complete restoration to intimate fellowship with God, becoming a chosen race, a royal priesthood, a holy nation, a people belonging to God, called out of darkness into His marvelous light (1 Peter 2:9-10).