Jeremiah 10:20

KJV

My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains.

KJV (with Strong's)

My tabernacle {H168} is spoiled {H7703}, and all my cords {H4340} are broken {H5423}: my children {H1121} are gone forth {H3318} of me, and they are not: there is none to stretch forth {H5186} my tent {H168} any more, and to set up {H6965} my curtains {H3407}.

Complete Jewish Bible

But now my tent is ruined, all its cords are severed; my children have left me and are no more; there is no one to set up my tent again, no one to raise its curtains.

Berean Standard Bible

My tent is destroyed, and all its ropes are snapped. My sons have departed from me and are no more. I have no one left to pitch my tent or set up my curtains.

American Standard Version

My tent is destroyed, and all my cords are broken: my children are gone forth from me, and they are not: there is none to spread my tent any more, and to set up my curtains.

Commentary

### SUMMARY
Jeremiah 10:20 is a profound lament, voiced as if by the personified nation of Judah or the city of Jerusalem, mourning its utter devastation and desolation. The imagery of a "tabernacle" (tent) destroyed, its supporting "cords" broken, and its "children" scattered, paints a vivid picture of a complete collapse of national structure, societal order, and population. This verse encapsulates the grievous consequences of Judah's persistent rebellion against God, portraying a state of profound hopelessness and an inability to recover from the catastrophic judgment that has befallen or is imminently threatening the land.

### CONTEXT
* **Literary Context:** Jeremiah 10:20 is embedded within a significant section of Jeremiah's prophecy that contrasts the futility and emptiness of idolatry with the incomparable power and sovereignty of the one true God (Jeremiah 10:1-16). Following this theological exposition, the chapter shifts abruptly to a lament (Jeremiah 10:17-25), with verses 19-25 specifically articulating a cry of deep sorrow and anguish over the impending or ongoing judgment of the Babylonian exile. The preceding verse, [Jeremiah 10:19](/jeremiah/10-19 "Jeremiah 10:19 - A Cry of Pain"), sets the tone with a personal cry of "Woe is me for my hurt! My wound is grievous," establishing the voice of a suffering entity—likely Judah itself. Verse 20 continues and intensifies this lament, using powerful metaphors of a destroyed dwelling to convey the extent of the national catastrophe. The lament then transitions into a confession of sin and a plea for God's mercy in [Jeremiah 10:23-24](/jeremiah/10-23 "Jeremiah 10:23-24 - Acknowledging God's Sovereignty and Seeking Mercy"), acknowledging divine justice in the face of human inability to direct one's own steps.

* **Historical & Cultural Context:** Jeremiah prophesied during a tumultuous period in Judah's history, spanning the reigns of several kings from Josiah to Zedekiah (c. 627-586 BC). This era was marked by political instability, the decline of Assyrian power, the rise of Babylon, and Judah's desperate attempts to navigate these geopolitical shifts. Culturally, Judah was deeply entrenched in idolatry, syncretism, and social injustice, despite Jeremiah's persistent calls to repentance. The "tabernacle" imagery in the verse draws on the nomadic heritage of Israel, where tents were primary dwellings, symbolizing a temporary home, a family unit, or even the nation itself. The destruction of a tent, with its cords broken and no one left to set it up, would have been a profoundly resonant image of utter ruin and homelessness in a society that understood the fragility of such structures. The historical reality looming over this lament is the Babylonian invasion and subsequent exile, which culminated in the destruction of Jerusalem and the Temple in 586 BC, fulfilling Jeremiah's dire prophecies. This verse vividly portrays the emotional and physical impact of that catastrophic event on the people of Judah.

* **Key Themes:** Jeremiah 10:20 powerfully contributes to several key themes prevalent in the book of Jeremiah. Foremost is the theme of **Divine Judgment and Consequence**, illustrating the severe repercussions of Judah's unfaithfulness and idolatry, as warned throughout the book (e.g., [Jeremiah 7:24-26](/jeremiah/7-24 "Jeremiah 7:24-26 - Disobedience and Stubbornness")). The verse also highlights **Utter Desolation and Ruin**, using the metaphor of a destroyed tent to symbolize the complete collapse of national identity, security, and population. This imagery underscores the **Loss and Exile of the People**, as "my children are gone forth of me, and they are not," directly pointing to the depopulation of the land through death and forced relocation. Furthermore, the phrase "none to stretch forth my tent any more" conveys a profound sense of **Hopelessness and Inability to Recover** from a human perspective, emphasizing the depth of the disaster and the perceived finality of the judgment. Despite the despair, the broader context of Jeremiah's message, even amidst judgment, often contains glimpses of future **Restoration and Hope** (e.g., [Jeremiah 29:10-14](/jeremiah/29-10 "Jeremiah 29:10-14 - God's Plans for Restoration")), though this specific verse focuses on the immediate pain of loss.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tabernacle (Hebrew, _ʼôhel'_):** From `אָהַל`, meaning "a tent (as clearly conspicuous from a distance); covering, (dwelling) (place), home, tabernacle, tent." In this context, `ʼôhel` refers to a tent, which serves as a powerful metaphor for the nation of Judah or the city of Jerusalem. Its destruction signifies not merely a physical dwelling but the complete dismantling of the national structure, security, and communal life. The image evokes a sense of vulnerability and impermanence, now utterly shattered.
* **Cords (Hebrew, _mêythâr'_):** From `יָתַר`, meaning "a cord (of a tent); or the string (of a bow)." The cords are essential for holding a tent upright and stable. Their being "broken" signifies the complete disintegration of the nation's foundational supports—its societal order, political stability, and the very bonds that held its people together. Without cords, the tent collapses entirely, symbolizing total ruin.
* **Children (Hebrew, _bên'_):** From `בָּנָה`, meaning "a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.)." Here, "my children" refers to the inhabitants of Judah, the populace. Their "going forth" and "are not" speak to the depopulation of the land through death, exile, and dispersion. This highlights the immense human cost of the judgment, leaving the "mother" nation desolate and bereft of its offspring.

#### Verse Breakdown
* **"My tabernacle is spoiled":** The lament begins with the image of a tent, representing the nation or its capital, Jerusalem, being "spoiled" or ravaged. This implies a violent plundering and destruction, rendering the dwelling uninhabitable and useless. It speaks to the physical devastation of the land and its structures.
* **"and all my cords are broken":** The cords are critical for the stability and structure of a tent. Their breakage signifies the complete collapse of the nation's framework—its social order, political system, and the very fabric of its society. This is not just damage but a fundamental disintegration.
* **"my children are gone forth of me, and they are not":** This is a poignant expression of loss. "My children" refers to the people of Judah. "Gone forth of me" denotes their forced departure, likely through exile or death. "And they are not" emphasizes their absence, their disappearance from the land, leaving the "mother" nation barren and desolate.
* **"there is none to stretch forth my tent any more, and to set up my curtains":** This final clause underscores the depth of the catastrophe. It conveys a profound sense of hopelessness and helplessness. There is no one left, no strength, no capacity, no will to rebuild or restore what has been lost. The imagery suggests a permanent state of ruin, with no prospect of recovery from within.

#### Literary Devices
Jeremiah 10:20 is rich in **Imagery**, painting a vivid picture of destruction through the metaphor of a collapsed tent. The "spoiled tabernacle," "broken cords," and scattered "children" create a powerful visual of national ruin and personal grief. The most prominent device is **Personification**, where the nation or city (Judah/Jerusalem) is given a voice and human attributes, lamenting its own destruction as "My tabernacle," "my cords," and "my children." This allows for a deeply emotional and empathetic portrayal of suffering. The entire verse functions as a **Metaphor**, where the "tabernacle" or tent stands for the nation's dwelling, its stability, and its people. The breaking of the cords and the absence of children are metaphorical for the disintegration of societal order and the depopulation of the land. The use of **Hyperbole** ("none to stretch forth my tent any more") emphasizes the extreme nature of the desolation, suggesting an overwhelming and seemingly irreversible state of ruin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 10:20 serves as a stark reminder of the consequences of covenant unfaithfulness and the severity of divine judgment. The imagery of a destroyed dwelling and scattered children underscores God's justice in responding to Judah's persistent idolatry and rebellion. The lament reflects the profound grief and despair that accompany national catastrophe, yet it implicitly points to the God who, though he brings judgment, also holds the power to restore. The inability of the people to "stretch forth" their tent highlights human impotence in the face of divine decree, emphasizing that true stability and restoration must ultimately come from God alone, not from human effort or reliance on idols. This passage prepares the reader for the later promises of a new covenant and a future return from exile, even as it describes the present desolation.

* [Lamentations 1:1-4](/lamentations/1-1 "Lamentations 1:1-4 - Jerusalem's Desolation") - This passage from Lamentations echoes the deep sorrow and desolation of Jerusalem after its destruction, portraying the city as a desolate widow, similar to the personified lament in Jeremiah 10:20.
* [Isaiah 1:7-8](/isaiah/1-7 "Isaiah 1:7-8 - The Desolation of Judah") - Isaiah similarly describes the land of Judah as desolate, like a "booth in a vineyard" or a "lodge in a garden of cucumbers," emphasizing its temporary and abandoned state, a parallel to Jeremiah's "spoiled tabernacle."
* [Ezekiel 5:12](/ezekiel/5-12 "Ezekiel 5:12 - The Scattering of Israel") - Ezekiel prophesies the scattering of Israel by sword, famine, and pestilence, directly correlating with Jeremiah's lament that "my children are gone forth of me, and they are not."

### REFLECTION AND APPLICATION
Jeremiah 10:20 is a powerful and sobering passage that compels us to consider the fragility of earthly security and the profound consequences of spiritual rebellion. The lament of the "spoiled tabernacle" and "broken cords" serves as a timeless warning that even the most established structures—nations, institutions, or personal securities—can collapse when their foundation is not aligned with divine truth. It reminds us that our true dwelling and stability are not found in material possessions, national strength, or human ingenuity, but in our relationship with God. The sorrow expressed over the "children gone forth" resonates with the pain of loss, displacement, and broken communities that humanity continues to experience. This verse calls us to examine our own lives: where do we place our trust? Are we building on shifting sands or on the unchanging rock of God's Word? It challenges us to heed God's warnings, to repent from idolatry (whether of material wealth, power, or self), and to seek genuine spiritual renewal. Even in moments of profound despair, this lament, when viewed through the broader biblical narrative, reminds us that God's ultimate plan is one of restoration, even if it follows a period of necessary discipline.

#### Questions for Reflection
* **What "tabernacles" or sources of security in my life might be vulnerable to being "spoiled" or "broken" if not founded on God?**
* **How do I respond when I witness or experience profound loss and desolation, whether personally or communally?**
* **In what ways might I be placing my trust in "cords" or structures that are ultimately fragile and temporary, rather than in God's enduring faithfulness?**
* **What idols, subtle or overt, might be present in my life that could lead to spiritual "desolation"?**

### FAQ

**What does the "tabernacle" symbolize in this verse?**

Answer: In Jeremiah 10:20, the "tabernacle" (Hebrew: `ʼôhel`) symbolizes the nation of Judah or the city of Jerusalem itself. It represents the national dwelling, its security, its established order, and the very fabric of its communal life. Its being "spoiled" signifies the complete destruction and plundering of the land and its structures, rendering it uninhabitable and desolate, a direct consequence of God's judgment.

**Who is speaking this lament in Jeremiah 10:20?**

Answer: While the text does not explicitly name the speaker, the lament is widely understood to be voiced by the personified nation of Judah or the city of Jerusalem. The use of first-person possessives like "My tabernacle," "my cords," and "my children" gives a deeply personal and emotional tone to the national catastrophe, allowing the reader to feel the anguish of a mother grieving for her destroyed home and scattered children. This personification is a common literary device in prophetic and lamentation literature to convey the depth of suffering experienced by a collective entity, as seen in other laments like those found in the book of [Lamentations](/lamentations/1 "The Book of Lamentations").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 10:20, with its lament of a spoiled tabernacle and scattered children, finds its ultimate Christ-centered fulfillment not in the physical rebuilding of a tent, but in the spiritual restoration and new dwelling place provided by Jesus Christ. The destruction of Judah's "tabernacle" foreshadows the fragility of all human institutions and even the Old Covenant itself, which, though divinely ordained, was temporary and prone to human failure. Christ himself is the true and ultimate "tabernacle" or dwelling place of God among humanity, as [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh") states, "And the Word became flesh and dwelt among us." He is the new Temple, replacing the physical structure that would also ultimately be destroyed, as Jesus prophesied in [Matthew 24:2](/matthew/24-2 "Matthew 24:2 - Jesus Predicts the Temple's Destruction"). The "children gone forth" and "not" speak to the spiritual homelessness and lostness of humanity under the curse of sin, unable to "stretch forth" their own spiritual tent or establish a lasting relationship with God. Christ, through his atoning sacrifice, gathers the scattered children of God (cf. [John 11:52](/john/11-52 "John 11:52 - Jesus Gathers the Scattered Children of God")) and brings them into a new covenant, where God's Spirit dwells within believers, making them living temples (cf. [1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple of the Holy Spirit")). Thus, the despair of Jeremiah's lament is transformed into the hope of a permanent, spiritual dwelling in Christ, where the cords of sin and death are broken, and God's people are eternally gathered and secured in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 4:20

Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, [and] my curtains in a moment.

Jeremiah 31:15

Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not.

Isaiah 49:20

The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place [is] too strait for me: give place to me that I may dwell.

Isaiah 49:22

Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in [their] arms, and thy daughters shall be carried upon [their] shoulders.

Isaiah 54:2

Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes;

Proverbs 12:7

¶ The wicked are overthrown, and [are] not: but the house of the righteous shall stand.

Isaiah 51:16

And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people.