Jeremiah 20:5

Translation
King James Version
Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.
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KJV (with Strong's)
Moreover I will deliver H5414 all the strength H2633 of this city H5892, and all the labours H3018 thereof, and all the precious things H3366 thereof, and all the treasures H214 of the kings H4428 of Judah H3063 will I give H5414 into the hand H3027 of their enemies H341, which shall spoil H962 them, and take H3947 them, and carry H935 them to Babylon H894.
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Complete Jewish Bible
Moreover, I will hand over everything stored in this city, all its valuables, all its wealth, indeed all the treasures of the kings of Y'hudah, to their enemies, who will plunder them, take them and carry them to Bavel.
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Berean Standard Bible
I will give away all the wealth of this city—all its products and valuables, and all the treasures of the kings of Judah—to their enemies. They will plunder them, seize them, and carry them off to Babylon.
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American Standard Version
Moreover I will give all the riches of this city, and all the gains thereof, and all the precious things thereof, yea, all the treasures of the kings of Judah will I give into the hand of their enemies; and they shall make them a prey, and take them, and carry them to Babylon.
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World English Bible Messianic
Moreover I will give all the riches of this city, and all its gains, and all the precious things of it, yes, all the treasures of the kings of Judah will I give into the hand of their enemies; and they shall make them captives, and take them, and carry them to Babylon.
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Geneva Bible (1599)
Moreouer, I will deliuer all the substance of this citie, and all the labours thereof, and al the precious things thereof, and all the treasures of the Kings of Iudah will I giue into the hande of their enemies, which shall spoyle them, and take them away and cary them to Babel.
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Young's Literal Translation
And I have given all the strength of this city, And all its labour, and all its precious things, Yea, all the treasures of the kings of Judah I do give into the hand of their enemies, And they have spoiled them, and taken them, And have brought them into Babylon.
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See also
Jeremiah 15:13Ezekiel 22:252 Kings 25:132 Kings 25:17Lamentations 1:102 Chronicles 36:102 Kings 20:17
In the KJVVerse 19,428 of 31,102

Study This Verse

SUMMARY

Jeremiah 20:5 delivers a profound and severe divine pronouncement against Jerusalem and Judah, unequivocally declaring God's active intention to surrender all the city's military capabilities, the accumulated fruits of its inhabitants' labor, its valuable possessions, and the entire treasury of the kings of Judah. This comprehensive wealth and power will be delivered directly into the control of their enemies, who will ruthlessly plunder, seize, and transport these assets, along with the people, to Babylon, thereby sealing the certainty and totality of the impending judgment and exile as a direct consequence of their persistent disobedience.

CONTEXT

  • Literary Context: Jeremiah 20:5 is situated within a highly personal and emotionally charged segment of the book, often referred to as Jeremiah's "confessions" or "laments." Immediately preceding this verse, Jeremiah has endured severe persecution at the hands of Pashur, the chief officer of the temple, who had him beaten and placed in stocks for his prophetic declarations concerning the coming destruction and exile Jeremiah 20:1-2. In direct response to Pashur's actions and as a divine validation of Jeremiah's unpopular message, God pronounces a specific judgment not only upon Pashur and his household (who are destined for exile and death in Babylon, as detailed in Jeremiah 20:4) but also extends this judgment to encompass the entire city of Jerusalem and its royal house. Verse 5 thus solidifies the inevitability of the Babylonian invasion, a truth Jeremiah had been relentlessly proclaiming despite immense personal suffering and opposition.
  • Historical & Cultural Context: The prophecy in Jeremiah 20:5 is set against the tumultuous backdrop of the late 7th and early 6th centuries BCE. This period witnessed the decline of the once-dominant Assyrian Empire and the rapid rise of the Neo-Babylonian Empire. Judah, a small kingdom, found itself precariously positioned between these shifting regional powers, often caught in a cycle of shifting alliances and rebellions against the dominant force. Throughout Jeremiah's ministry, the nation of Judah, particularly its ruling elite and religious leaders, stubbornly resisted God's repeated calls to repentance, persisting in idolatry, social injustice, and placing their trust in political maneuvering rather than divine protection. Culturally, there was a deeply ingrained, yet false, sense of security stemming from Jerusalem's status as a fortified city and the presence of the Temple, which many believed rendered them inviolable. Jeremiah consistently challenged this presumption. Geographically, Jerusalem was indeed a formidable stronghold, and its "strength," "labours," "precious things," and "treasures" represented its accumulated military power, economic prosperity, and royal wealth. The explicit mention of "Babylon" is critically important, as it identifies the precise instrument of God's judgment, a detail that sharply contrasted with the optimistic, false prophecies of peace and prosperity propagated by other prophets Jeremiah 14:13.
  • Key Themes: Jeremiah 20:5 powerfully articulates several foundational themes that permeate the entire book of Jeremiah. Firstly, it underscores the theme of Divine Sovereignty and Judgment, unequivocally stating that God is the primary agent who "will deliver" and "will give" Judah's assets into enemy hands. This demonstrates God's active and direct control over the destinies of nations and the unfolding of historical events, even when utilizing foreign powers as instruments of His wrath, as seen when God refers to Nebuchadnezzar as "My servant" Jeremiah 25:9. Secondly, the verse highlights the severe Consequences of Unrepentant Sin and Disobedience. The comprehensive destruction described is not arbitrary but a direct and inevitable fulfillment of the covenant curses detailed in texts like Deuteronomy 28, which promised exile and plunder for breaking God's law. Thirdly, the prophecy reinforces the Certainty of Exile, a central and often unpopular message of Jeremiah's ministry. The explicit naming of "Babylon" confirms the precise nature of the impending judgment, a truth that, despite leading to Jeremiah's persecution, was ultimately realized 2 Kings 25:8-12. Finally, the verse powerfully illustrates the Futility of Earthly Security, demonstrating that even the most formidable "strength," "labours," "precious things," and "treasures" are utterly vulnerable when God's judgment is enacted.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • deliver / give (Hebrew, nâthan', H5414): This foundational Hebrew verb appears twice in the verse ("I will deliver" and "will I give"), underscoring God's active, intentional, and sovereign role in the impending catastrophe. It signifies that the transfer of Judah's wealth and power to its enemies is not a mere accident of war or a political misfortune, but a deliberate act of divine will. The broad semantic range of nâthan' (to give, put, make, appoint, bestow, commit, etc.) emphasizes the authority and purposefulness behind this judgment, portraying God as the orchestrator of the nation's downfall.
  • strength (Hebrew, chôçen', H2633): Derived from a root meaning "to be strong" or "to accumulate," this term refers to wealth, riches, or inherent power. In the context of a city, "strength" encompasses its military might, its fortifications, its economic vitality, and the overall substance and resources that contribute to its security and influence. The declaration that "all the strength" will be delivered signifies a complete dismantling of Jerusalem's defensive capabilities and its economic foundations, leaving it utterly vulnerable.
  • treasures (Hebrew, ʼôwtsâr', H214): This word denotes a depository, a storehouse, or accumulated wealth. The specific mention of "the treasures of the kings of Judah" points directly to the royal treasury, the amassed riches of the monarchy, often including precious metals, jewels, and valuable artifacts. Its inclusion highlights not only the loss of private wealth but, more significantly, the stripping away of national sovereignty, royal dignity, and the symbols of Judah's independent power and prosperity.

Verse Breakdown

  • "Moreover I will deliver all the strength of this city,": This opening clause establishes God's direct agency in the coming destruction. "All the strength" encompasses Jerusalem's military capabilities, its fortifications, and its general resources that contribute to its security and power. God is actively handing over what Judah considered its most vital assets, demonstrating His ultimate control.
  • "and all the labours thereof,": This refers to the accumulated wealth and produce resulting from the diligent work and industry of the city's inhabitants. It signifies everything they had toiled to create and acquire, indicating that not only military assets but also the economic fruits of their society would be systematically confiscated.
  • "and all the precious things thereof,": This phrase extends the scope of loss to include all valuable possessions, items of high intrinsic worth, and cherished belongings, whether personal or communal. It speaks to the stripping away of the city's material dignity and any remaining sense of security in its accumulated riches.
  • "and all the treasures of the kings of Judah": This specifically targets the royal wealth, the accumulated riches of the monarchy, often stored in the temple or palace treasuries. Its inclusion emphasizes the complete humiliation and impoverishment of the ruling class and the nation as a whole, signifying the definitive end of their independent sovereignty.
  • "will I give into the hand of their enemies,": This reiterates God's sovereign action, using the term "hand" (Hebrew, yâd') to denote power, control, and authority. God is not merely permitting the enemies to take; He is actively empowering them to do so, making them direct instruments of His judgment. This highlights the divine orchestration of the impending invasion and plunder.
  • "which shall spoil them, and take them, and carry them to Babylon.": This final clause describes the actions of the enemies and the ultimate destination of the plundered wealth and, by implication, the captives. "Spoil" (Hebrew, bâzaz') indicates ruthless plundering, "take" (Hebrew, lâqach') signifies seizure and possession, and "carry them to Babylon" (Hebrew, bôwʼ') explicitly names the destination of exile. This sequence of verbs paints a vivid picture of the systematic and complete dispossession and deportation that awaits Judah.

Literary Devices

Jeremiah 20:5 is rich with literary devices that amplify its message of impending doom and divine judgment. The most prominent is Hyperbole or Totality, powerfully conveyed through the repeated use of "all the" ("all the strength," "all the labours," "all the precious things," "all the treasures"). This emphatic repetition, also known as Anaphora, underscores the comprehensive and inescapable nature of the judgment, signaling that absolutely nothing of value will be spared from the invaders. The verse also employs Anthropomorphism, attributing human actions like "deliver" and "give" to God, thereby portraying Him as an active, intentional, and sovereign agent in the historical unfolding of judgment. Furthermore, the detailed listing of various types of assets (strength, labours, precious things, treasures) creates a form of Parallelism or Enumeration, reinforcing the idea of total loss and the multifaceted nature of the impending devastation. The series of verbs describing the enemies' actions—"spoil," "take," and "carry"—forms a powerful Climax or Tricolon, building in intensity and culminating in the final, devastating act of exile to Babylon.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 20:5 stands as a stark theological statement on divine justice and the dire consequences of covenant infidelity. It powerfully asserts God's absolute sovereignty over nations and the course of history, demonstrating that even the rise and fall of empires are ultimately under His direct control. The comprehensive nature of the judgment—stripping away all strength, labor, precious things, and royal treasures—underscores that God's patience has limits and that persistent rebellion against His revealed will inevitably leads to severe and inescapable consequences. This verse serves as a chilling reminder that material wealth, military might, and national security are ultimately fleeting and cannot protect a people from divine wrath when they have abandoned their covenant obligations. It highlights the profound principle that true security and lasting prosperity are found not in accumulated earthly possessions or strategic alliances, but solely in faithful obedience and a right relationship with the living God, who is both just and holy.

REFLECTION AND APPLICATION

Jeremiah 20:5 offers profound and enduring lessons for contemporary believers and societies. It serves as a potent reminder that God's justice is not an abstract concept but a tangible reality that will manifest in history when His warnings are persistently ignored. For individuals, this means cultivating a posture of humility and responsiveness to God's Word, recognizing that our ultimate security and true treasure are not found in material possessions, career achievements, or social status, but in our relationship with Christ and the eternal kingdom. For communities and nations, it's a solemn call to examine foundational values and priorities, ensuring that justice, righteousness, and obedience to God's principles guide our collective endeavors, rather than pride, self-reliance, or the relentless pursuit of fleeting earthly power. The verse challenges us to consider what we truly value and where we place our ultimate trust, prompting us to invest in eternal realities rather than in things that can be "spoiled, taken, and carried away" by the inevitable judgments of a fallen world.

Questions for Reflection

  • What "strength," "labours," or "precious things" in my life or community might I be trusting in more than God for security and fulfillment?
  • How does the certainty of God's judgment, as demonstrated in this verse, shape my understanding of His character and my response to His commands and warnings today?
  • In what ways might I be resisting or ignoring divine guidance or prophetic warnings, either personally or collectively, that could lead to unforeseen and undesirable consequences?
  • How can I cultivate a deeper sense of security and contentment in God's faithfulness and provision, rather than in the fleeting nature of earthly possessions or achievements?

FAQ

Was Jeremiah's prophecy in Jeremiah 20:5 accurately fulfilled?

Answer: Yes, Jeremiah's prophecy in Jeremiah 20:5 was meticulously and devastatingly fulfilled. The Babylonian Empire, under King Nebuchadnezzar, indeed invaded Judah multiple times, culminating in the destruction of Jerusalem and the Temple in 586 BCE. Historical accounts, particularly in 2 Kings 25 and Jeremiah 52, confirm that the city's defenses were broken, its wealth—including the royal treasures and the precious items from the Temple—was plundered, and its inhabitants, along with the royal family, were taken captive and carried away to Babylon. This precise fulfillment validated Jeremiah's unpopular message and demonstrated God's sovereign control over historical events and His unwavering commitment to His word.

What does it mean that God "delivered" and "gave" Judah's assets to the enemies?

Answer: This language emphasizes God's active role as the primary agent behind the judgment, rather than merely a passive observer. When the text states, "I will deliver all the strength... and all the treasures... will I give into the hand of their enemies," it means that God Himself orchestrated and permitted the invasion and plunder. He used the Babylonians as His instruments of judgment against Judah's persistent idolatry and disobedience. This concept is seen elsewhere in scripture, such as when God refers to Nebuchadnezzar as "My servant" Jeremiah 25:9, indicating that even pagan kings and nations operate within the bounds of His sovereign plan to bring about His purposes, whether in judgment or blessing. It underscores God's ultimate authority over all earthly powers and His use of them to accomplish His righteous will.

How does this verse relate to the concept of God's mercy?

Answer: While Jeremiah 20:5 is a clear declaration of severe judgment, it must be understood within the broader context of God's character, which is indeed rich in mercy, patience, and steadfast love. The judgment pronounced here was not arbitrary but came after centuries of repeated warnings, prophetic calls to repentance, and long-suffering on God's part. The very act of sending prophets like Jeremiah, despite their rejection, was an act of mercy, providing opportunities for the people to turn back from their destructive path Jeremiah 7:25-26. The judgment, though severe, was a necessary consequence of unrepentant sin, intended not for ultimate annihilation but to bring about a future restoration and purification, as promised in other parts of Jeremiah (e.g., Jeremiah 29:10-14). Thus, even in judgment, God's ultimate redemptive purposes are at play, demonstrating His holiness and justice alongside His enduring love and faithfulness to His covenant.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 20:5 prophesies a devastating judgment upon Judah, its ultimate Christ-centered fulfillment is found not in a direct parallel of destruction, but in the profound theological principles it establishes regarding God's sovereignty, justice, and the consequences of sin, all of which find their ultimate resolution and redefinition in Jesus Christ. The "strength," "labours," "precious things," and "treasures" that Judah lost represent the futility of earthly security and the inherent inability of human efforts or material wealth to withstand divine judgment. In Christ, we find the ultimate "treasure," for in Him "are hidden all the treasures of wisdom and knowledge" Colossians 2:3. He is the true "strength" of God, the power and wisdom of God for salvation 1 Corinthians 1:24, and His sacrificial "labour" on the cross secured eternal redemption for all who believe. The judgment poured out on Jerusalem for its persistent sin foreshadows the righteous wrath against sin that was fully absorbed by Christ on the cross, becoming the ultimate Lamb of God who takes away the sin of the world, so that believers might be spared from such divine condemnation John 1:29 and Romans 8:1. Moreover, the exile to Babylon, a place of captivity and separation, points to the spiritual bondage of sin from which Christ delivers us, bringing us into His glorious freedom and heavenly citizenship Colossians 1:13-14. Thus, Jeremiah 20:5, through its stark depiction of judgment, implicitly highlights the profound need for the salvation offered uniquely through the person and redemptive work of Jesus Christ, who is our true and enduring security, wealth, and deliverer from the ultimate consequences of sin.

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Commentary on Jeremiah 20 verses 1–6

I. II. Main points1. 2. Sub-points

Here is, I. Pashur's unjust displeasure against Jeremiah, and the fruits of that displeasure, Jer 20:1, Jer 20:2. This Pashur was a priest, and therefore, one would think, should have protected Jeremiah, who was of his own order, a priest too, and the more because he was a prophet of the Lord, whose interests the priests, his ministers, ought to consult. But this priest was a persecutor of him whom he should have patronized. He was the son of Immer; that is, he was of the sixteenth course of the priests, of which Immer, when these courses were first settled by David, was father (Ch1 24:14), as Zechariah was of the order of Abiah, Luk 1:5. Thus this Pashur is distinguished from another of the same name mentioned Jer 21:1, who was of the fifth course. This Pashur was chief governor in the temple; perhaps he was only so pro tempore - for a short period, the course he was head of being now in waiting, or he was suffragan to the high priest, or perhaps captain of the temple or of the guards about it. Act 4:1. This was Jeremiah's great enemy. The greatest malignity to God's prophets was found among those that professed sanctity and concern for God and the church. We cannot suppose that Pashur was one of those ancients of the priests that went with Jeremiah to the valley of Tophet to hear him prophesy, unless it were with a malicious design to take advantage against him; but, when he came into the courts of the Lord's house, it is probable that he was himself a witness of what he said, and so it may be read (Jer 20:1), He heard Jeremiah prophesying these things. As we read it, the information was brought to him by others, whose examinations he took: He heard that Jeremiah prophesied these things, and could not bear it, especially that he should dare to preach in the courts of the Lord's house, where he was chief governor, without his leave. When power in the church is abused, it is the most dangerous power that can be employed against it. Being incensed at Jeremiah, 1. He smote him, struck him with his hand or staff of authority. Perhaps it was a blow intended only to disgrace him, like that which the high priest ordered to be given to Paul (Act 23:2), he struck him on the mouth, and bade him hold his prating. Or perhaps he gave him many blows intended to hurt him; he beat him severely, as a malefactor. It is charged upon the husbandmen (Mat 21:35) that they beat the servants. The method of proceeding here was illegal; the high priest, and the rest of the priests, ought to have been consulted, Jeremiah's credentials examined, and the matter enquired into, whether he had an authority to say what he said. But these rules of justice are set aside and despised, as mere formalities; right or wrong, Jeremiah must be run down. The enemies of piety would never suffer themselves to be bound by the laws of equity. 2. He put him in the stocks. Some make it only a place of confinement; he imprisoned him. It rather seems to be an instrument of closer restraint, and intended to put him both to pain and shame. Some think it was a pillory for his neck and arms; others (as we) a pair of stocks for his legs: whatever engine it was, he continued in it all night, and in a public place too, in the high gate of Benjamin, which was in, or by, the house of the Lord, probably a gate through which they passed between the city and the temple. Pashur intended thus to chastise him, that he might deter him from prophesying; and thus to expose him to contempt and render him odious, that he might not be regarded if he did prophesy. Thus have the best men met with the worst treatment from this ungracious ungrateful world; and the greatest blessings of their age have been counted as the off-scouring of all things. Would it not raise a pious indignation to see such a man as Pashur upon the bench and such a man as Jeremiah in the stocks? It is well that there is another life after this, when persons and things will appear with another face.

II. God's just displeasure against Pashur, and the tokens of it. On the morrow Pashur gave Jeremiah his discharge, brought him out of the stocks (Jer 20:3); it is probable that he continued him there, in little-ease, as long as was usual to continue any in that punishment. And now Jeremiah has a message from God to him. We do not find that, when Pashur put Jeremiah in the stocks, the latter gave him any check for which he did; he appears to have quietly and silently submitted to the abuse; when he suffered, he threatened not. But, when he brought him out of the stocks, then God put a word into the prophet's mouth, which would awaken his conscience, if he had any. For, when the prophet of the Lord was bound, the word of the Lord was not. What can we think Pashur aimed at in smiting and abusing Jeremiah? Whatever it is, we shall see by what God says to him that he is disappointed.

1.Did he aim to establish himself, and make himself easy, by silencing one that told him of his faults and would be likely to lessen his reputation with the people? He shall not gain this point; for, (1.) Though the prophet should be silent, his own conscience shall fly in his face and make him always uneasy. To confirm this he shall have a name given him, Magor-missabib - Terror round about, or Fear on every side. God himself shall give him this name, whose calling him so will make him so. It seems to be a proverbial expression, bespeaking a man not only in distress but in despair, not only in danger on every side (that a man may be and yet by faith may be in no terror, as David, Psa 3:6, Psa 27:3), but in fear on every side, and that a man may be when there appears no danger. The wicked flee when no man pursues, are in great gear where no fear is. This shall be Pashur's case (Jer 20:4): "Behold, I will make thee a terror to thyself; that is, thou shalt be subject to continual frights, and thy own fancy and imagination shall create thee a constant uneasiness." Note, God can make the most daring sinner a terror to himself, and will find out a way to frighten those that frighten his people from doing their duty. And those that will not hear of their faults from God's prophets, that are reprovers in the gate, shall be made to hear of them from conscience, which is a reprover in their own bosoms that will not be daunted nor silenced. And miserable is the man that is thus made a terror to himself. Yet this is not all; some are very much a terror to themselves, but they conceal it and seem to others to be pleasant; but, "I will make thee a terror to all thy friends; thou shalt, upon all occasions, express thyself with so much horror and amazement that all thy friends shall be afraid of conversing with thee and shall choose to stand aloof from thy torment." Persons in deep melancholy and distraction are a terror to themselves and all about them, which is a good reason why we should be very thankful, so long as God continues to us the use of our reason and the peace of our consciences. (2.) His friends, whom he put a confidence in and perhaps studied to oblige in what he did against Jeremiah, shall all fail him. God does not presently strike him dead for what he did against Jeremiah, but lets him live miserably, like Cain in the land of shaking, in such a continual consternation that wherever he goes he shall be a monument of divine justice; and, when it is asked, "What makes this man in such a continual terror?" it shall be answered, "It is God's hand upon him for putting Jeremiah in the stocks." His friends, who should encourage him, shall all be cut off; they shall fall by the sword of the enemy, and his eyes shall behold it, which dreadful sight shall increase his terror. (3.) He shall find, in the issue, that his terror is not causeless, but that divine vengeance is waiting for him (Jer 20:6); he and his family shall go into captivity, even to Babylon; he shall neither die before the evil comes, as Josiah, nor live to survive it, as some did, but he shall die a captive, and shall in effect be buried in his chains, he and all his friends. Thus far is the doom of Pashur. Let persecutors read it, and tremble; tremble to repentance before they be made to tremble to their ruin.

2.Did he aim to keep the people easy, to prevent the destruction that Jeremiah prophesied of, and by sinking his reputation to make his words fall to the ground? It is probable that he did; for it appears by Jer 20:6 that he did himself set up for a prophet, and told the people that they should have peace. He prophesied lies to them; and because Jeremiah's prophecy contradicted his, and tended to awaken those whom he endeavoured to rock asleep in their sins, therefore he set himself against him. But could he gain his point? No; Jeremiah stands to what he has said against Judah and Jerusalem, and God by his mouth repeats it. Men get nothing by silencing those who reprove and warn them, for the word will have its course; so it had here. (1.) The country shall be ruined (Jer 20:4): I will give all Judah into the hand of the king of Babylon. It had long been God's own land, but he will now transfer his title to it to Nebuchadnezzar, he shall be master of the country and dispose of the inhabitants some to the sword and some to captivity, as he pleases, but none shall escape him. (2.) The city shall be ruined too, Jer 20:5. The king of Babylon shall spoil that, and carry all that is valuable in it to Babylon. [1.] He shall seize their magazines and military stores (here called the strength of this city) and turn them against them. These they trusted to as their strength; but what stead could they stand them in when they had thrown themselves out of God's protection, and when he who was indeed their strength had departed from them? [2.] He shall carry off all their stock in trade, their wares and merchandises, here called their labours, because it was what they laboured about and got by their labour. [3.] He shall plunder their fine houses, and take away their rich furniture, here called their precious things, because they valued them and set their hearts so much upon them. Happy are those who have secured to themselves precious things in God's precious promises, which are out of the reach of soldiers. [4.] He shall rifle the exchequer, and take away the jewels of the crown and all the treasures of the kings of Judah. This was that instance of the calamity which was first of all threatened to Hezekiah long ago as his punishment for showing his treasures to the king of Babylon's ambassadors, Isa 39:6. The treasury, they thought, was their defence; but that betrayed them, and became an easy prey to the enemy.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Vers. 4-6.) Because this is what the Lord says: Behold, I will make you a terror, along with all your friends, and they will fall by the sword of their enemies, and your eyes will see it. And I will give all of Judah into the hand of the king of Babylon, and he will carry them away to Babylon, and strike them with the sword. And I will give all the wealth (or strength) of this city, and all its labor, and all its precious things (or glory), and all the treasures of the kings of Judah into the hand of their enemies, and they will plunder them, and take them away, and bring them to Babylon. But as for you, Phasur, and all the inhabitants of your house, you will go into captivity, and you will come to Babylon, and there you will die, and there you will be buried, you and all your friends, to whom you have prophesied falsehood. According to the previous interpretation, in which Phasur (also known as Phaschor) had its name changed to Magur (or Magor), all similarly translated it to signify either terror, or sojourning, or removal and relocation, and congregation. And he is being pursued by his friends, about to be seized and handed over to the enemy's hands, and the whole Jewish population is to be occupied by the hands of the Babylonian king, some to be killed by the sword, and others to be led into captivity, and all the riches of both the city and the royal treasures are to be taken by the enemies. And Phasur himself and his entire family are to be led into captivity, and he is to die in Babylon, because he deceived his people with lies, promising not true and sad things, but prosperous things through deceit. At the same time, the patience and prudence of the Prophet are to be noted, as he remains silent when sent to prison, and through silence, he overcomes the injustice. However, he does not conceal what he knows will come to pass, so that at least in this way, the false prophet, the high priest, may cease to sin and implore the mercy of God.
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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