Jeremiah 39:2

Translation
King James Version
And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.
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KJV (with Strong's)
And in the eleventh H6249 H6240 year H8141 of Zedekiah H6667, in the fourth H7243 month H2320, the ninth H8672 day of the month H2320, the city H5892 was broken up H1234.
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Complete Jewish Bible
On the ninth day of the fourth month of the eleventh year of Tzidkiyahu, they broke through into the city.
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Berean Standard Bible
And on the ninth day of the fourth month of Zedekiah’s eleventh year, the city was breached.
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American Standard Version
in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, a breach was made in the city),
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World English Bible Messianic
in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, a breach was made in the city),
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Geneva Bible (1599)
And in the eleuenth yeere of Zedekiah in the fourth moneth, the ninth day of the moneth, the citie was broken vp.
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Young's Literal Translation
in the eleventh year of Zedekiah, in the fourth month, in the ninth of the month, hath the city been broken up;
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See also
Jeremiah 52:6Jeremiah 52:7Micah 2:12Micah 2:132 Kings 25:32 Kings 25:4Zephaniah 1:10
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The Fall of Jerusalem and Zedekiah's Capture
The Fall of Jerusalem and Zedekiah's Capture View full PDF

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In the KJVVerse 19,926 of 31,102

Study This Verse

SUMMARY

Jeremiah 39:2 precisely dates a moment of profound historical and theological significance: the breaching of Jerusalem's walls by the Babylonian army. This event marked the beginning of the end for the Kingdom of Judah, signifying the culmination of divine judgment against a people who had persistently rejected God's covenant and prophetic warnings, leading directly to the ultimate destruction of the city and the Temple, and the subsequent Babylonian exile.

CONTEXT

  • Literary Context: Jeremiah 39:2 is situated within a critical narrative section of the book of Jeremiah, specifically detailing the final moments of Jerusalem's resistance against Nebuchadnezzar's siege. The preceding verse, Jeremiah 39:1, establishes the siege's commencement in the ninth year of Zedekiah's reign. This verse, therefore, marks the devastating climax of that prolonged military action, setting the stage for the capture of King Zedekiah, the plundering of the city, and the destruction of the Temple, as narrated in the subsequent verses of Jeremiah 39 and Jeremiah 52. It serves as a stark transition from the prophetic warnings and laments to the grim reality of their fulfillment, underscoring the irreversible nature of God's judgment.
  • Historical & Cultural Context: The fall of Jerusalem in 586 BC was not merely a military defeat but a catastrophic event for ancient Judah, signifying the end of its national sovereignty and the Davidic monarchy. King Zedekiah, installed by Nebuchadnezzar as a vassal king, had foolishly rebelled against Babylon, ignoring the repeated counsel of Jeremiah to submit (Jeremiah 27:8). The siege, lasting approximately two and a half years (Jeremiah 52:4-6), led to severe famine and desperation within the city walls, culminating in this breaching. The date specified in this verse—the eleventh year of Zedekiah, fourth month, ninth day—highlights the meticulous record-keeping of the ancient world and underscores the historical veracity of the biblical account, marking the precise moment the city's formidable defenses were overcome.
  • Key Themes: This verse powerfully contributes to several overarching themes within Jeremiah and the broader Old Testament narrative. Foremost is the Fulfillment of Prophecy, as the fall of Jerusalem was not a random occurrence but the direct consequence of Judah's persistent idolatry and covenant unfaithfulness, repeatedly foretold by Jeremiah (Jeremiah 25:9-11). It vividly illustrates Divine Judgment, demonstrating God's unwavering justice and His willingness to bring severe consequences upon His own people when they spurn His commands and refuse to repent. Furthermore, it marks The End of an Era, signaling the cessation of the independent Kingdom of Judah, the temporary suspension of the Davidic monarchy in Jerusalem, and the commencement of the Babylonian exile, a transformative period that deeply reshaped Israelite identity and theological understanding.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • eleventh (Hebrew, ʻashtêy H6249, ʻâsâr H6240', H6249): This combination of Hebrew words precisely denotes the ordinal number "eleventh." According to the Strong's data, ʻashtêy (H6249) is used in connection with ʻâsâr (H6240) to form "eleven" or "eleventh." In this context, it specifies the exact year of King Zedekiah's reign when Jerusalem's defenses were breached. The meticulous dating underscores the historical accuracy and the gravity of the event, marking a specific, irreversible turning point in Judah's history.
  • month (Hebrew, chôdesh H2320', H2320): Derived from the root meaning "new moon," chôdesh (H2320) refers to a lunar month. Its inclusion, alongside the day and year, provides a complete and precise chronological marker for the fall of the city. The "fourth month" (Tammuz in the Babylonian calendar, corresponding to July) was a significant time in the agricultural calendar but now becomes forever associated with the city's downfall, a stark contrast to its usual connotations of harvest.
  • broken up (Hebrew, bâqaʻ H1234', H1234): This primitive root verb carries a powerful meaning of violent penetration and destruction. As per Strong's, bâqaʻ (H1234) means "to cleave; generally, to rend, break, rip or open; make a breach, break forth (into, out, in pieces, through, up), be ready to burst, cleave (asunder), cut out, divide, hatch, rend (asunder), rip up, tear, win." The use of bâqaʻ here emphasizes that Jerusalem's walls were not merely entered but were decisively, forcefully, and destructively breached, indicating a complete collapse of its defensive integrity rather than a mere surrender or infiltration.

Verse Breakdown

  • "And in the eleventh year of Zedekiah": This clause establishes the temporal setting within the reign of Judah's last king, Zedekiah. It grounds the event firmly in the historical timeline, highlighting the finality and tragedy associated with his rule, a period marked by political instability and spiritual decline that culminated in national catastrophe.
  • "in the fourth month, the ninth [day] of the month": This provides an even more precise date—the ninth day of the fourth month. Such specific chronological detail underscores the historical reliability of the account and emphasizes the exact moment the long, grueling siege, which had brought the city to the brink of starvation, culminated in the city's defenses being overcome.
  • "the city was broken up": This climactic phrase describes the devastating outcome of the siege. The verb "broken up" (Hebrew bâqaʻ) vividly conveys the violent penetration of Jerusalem's defenses, signifying the complete collapse of its formidable fortifications and the immediate prelude to its capture, plundering, and subsequent destruction. This marks the physical manifestation of the divine judgment previously prophesied.

Literary Devices

The verse employs Chronological Precision, providing exact dates (year, month, day) which lends a sense of historical accuracy and solemnity to the narrative. This precise dating also serves as a form of Foreshadowing, as the breaching of the walls immediately precedes the full destruction of the city, the capture of the king, and the exile of the people, events narrated in the subsequent verses. There is also a subtle Irony in the mention of "Zedekiah," whose name means "My Righteousness is Yahweh," yet under whose unrighteous and rebellious reign Jerusalem, the city of God, met its catastrophic end, demonstrating the stark contrast between his name and his actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 39:2 stands as a stark testament to the consequences of persistent disobedience and the unwavering nature of divine judgment. It underscores the biblical principle that while God is merciful and patient, His justice will ultimately prevail when His covenant people repeatedly reject His warnings and embrace idolatry and rebellion. The fall of Jerusalem was not a defeat for God, but rather a demonstration of His sovereignty over history and His commitment to His word, whether in blessing or in judgment. This event served as a profound object lesson for Israel, intended to lead them to repentance and a renewed understanding of their covenant obligations, highlighting that even God's chosen people are not exempt from the consequences of unfaithfulness.

REFLECTION AND APPLICATION

Jeremiah 39:2, though a historical account of ancient judgment, carries profound contemporary relevance. It serves as a sober reminder that actions have consequences, and persistent rebellion against divine truth ultimately leads to painful outcomes. For believers, it highlights the critical importance of heeding God's Word, cultivating a spirit of repentance, and living in faithful obedience. Just as Judah's physical walls were breached due to spiritual decay, so too can our spiritual defenses crumble when we neglect our relationship with God and succumb to the allure of sin. This verse calls us to examine our own lives, our communities, and our nations, asking if we are truly aligned with God's will or if we are, like Zedekiah's Judah, on a path toward self-destruction. It encourages us to seek God's wisdom and guidance, trusting that His warnings are given out of love, for our ultimate good and preservation, and that genuine repentance can avert spiritual catastrophe.

Questions for Reflection

  • How does the precise dating of Jerusalem's fall in this verse deepen your understanding of God's sovereignty over history and His meticulous attention to detail?
  • What parallels can you draw between Judah's persistent rebellion and any areas of disobedience in your own life or in contemporary society, and what lessons can be learned?
  • In what ways does the concept of divine judgment, as seen here, shape your understanding of God's character, particularly His justice alongside His mercy?

FAQ

What was the significance of the "eleventh year of Zedekiah"?

Answer: The "eleventh year of Zedekiah" (586 BC) marks the final year of King Zedekiah's reign and the ultimate collapse of the Kingdom of Judah. It was the culmination of a long siege by the Babylonians, signifying the end of Jewish sovereignty in Jerusalem until much later periods. This date is crucial for understanding the chronological progression of the Babylonian exile and the fulfillment of Jeremiah's prophecies concerning the seventy years of desolation for Jerusalem (Jeremiah 29:10). It represents the precise moment God's patience with His unfaithful people ran out, leading to the prophesied judgment.

What does "the city was broken up" mean in this context?

Answer: "The city was broken up" means that the defensive walls of Jerusalem were breached, violently penetrated, and shattered by the Babylonian forces. The Hebrew verb used ( bâqaʻ ) implies a forceful cleaving or bursting open, indicating that the city's formidable fortifications, which had withstood previous attacks, finally gave way. This event opened the path for the Babylonian army to enter, conquer, and ultimately destroy Jerusalem and its Temple, as detailed in Jeremiah 52. It signifies not just an entry, but a decisive and destructive collapse of the city's defenses, making it vulnerable to complete devastation.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 39:2 describes a moment of profound judgment and destruction, it ultimately points forward to the redemptive work of Jesus Christ. The fall of Jerusalem and the destruction of the Temple underscored the fragility of earthly institutions and the temporary nature of the Old Covenant's physical manifestations. The true "city" that cannot be "broken up" is the spiritual kingdom established by Christ, and the ultimate "Temple" is His own body, broken and raised again, signifying His victory over death and sin (John 2:19-21). Jesus, the true Son of David, did not come to restore an earthly kingdom that could be breached by human armies, but to establish a spiritual reign that overcomes sin and death, offering a new covenant of grace far superior to the old (Hebrews 8:6-13). The judgment upon Jerusalem for its unfaithfulness foreshadows the greater judgment against sin that Christ absorbed on the cross, becoming the Lamb of God who takes away the sin of the world (John 1:29). Thus, the devastation of the earthly city points to the enduring hope of the heavenly Jerusalem, where God's people will dwell securely with Him forever, a city whose foundations are eternal and whose walls will never be broken, for God Himself is its light and defense (Revelation 21:1-4).

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Commentary on Jeremiah 39 verses 1–10

We were told, in the close of the foregoing chapter, that Jeremiah abode patiently in the court of the prison, until the day that Jerusalem was taken. He gave the princes no further disturbance by his prophesying, nor they him by their persecutions; for he had no more to say than what he had said, and, the siege being carried on briskly, God found them other work to do. See here what it came to.

I. The city is at length taken by storm; for how could it hold out when God himself fought against it? Nebuchadnezzar's army sat down before it in the ninth year of Zedekiah, in the tenth month (Jer 39:1), in the depth of winter. Nebuchadnezzar himself soon after retired to take his pleasure, and left his generals to carry on the siege: they intermitted it awhile, but soon renewed it with redoubled force and vigour. At length, in the eleventh year, in the fourth month, about midsummer, they entered the city, the soldiers being so weakened by famine, and all their provisions being now spent, that they were not able to make any resistance, Jer 39:2. Jerusalem was so strong a place that nobody would have believed the enemy could ever enter its gates, Lam 4:12. But sin had provoked God to withdraw his protection, and then, like Samson when his hair was cut, it was weak as other cities.

II. The princes of the king of Babylon take possession of the middle gate, Jer 39:3. Some think that this was the same with that which is called the second gate (Zep 1:10), which is supposed to be in the middle wall that divided between one part of the city and the other. Here they cautiously made a half, and durst not go forward into so large a city, among men that perhaps would sell their lives as dearly as they could, until they had given directions for the searching of all places, that they might not be surprised by any ambush. They sat in the middle gate, thence to take a view of the city and give orders. The princes are here named, rough and uncouth names they are, to intimate what a sad change sin had made; there, where Eliakim and Hilkiah, who bore the name of the God of Israel, used to sit, now sit Nergal-sharezer, and Samgar-nebo, etc., who bore the names of the heathen gods. Rab-saris and Rab-mag are supposed to be not the names of distinct persons, but the titles of those whose names go before. Sarsechim was Rab-saris, that is, captain of the guard; and Nergal-sharezer, to distinguish him from the other of the same name that is put first, is called Ram-mag - camp-master, either muster-master or quarter-master: these and the other great generals sat in the gate. And now was fulfilled what Jeremiah prophesied long since (Jer 1:15), that the families of the kingdoms of the north should set every one his throne at the entering of the gates of Jerusalem. Justly do the princes of the heathen set up themselves there, where the gods of the heathen had been so often set up.

III. Zedekiah, having in disguise perhaps seen the princes of the king of Babylon take possession of one of the gates of the city, thought it high time to shift for his own safety, and, loaded with guilt and fear, he went out of the city, under no other protection but that of the night (Jer 39:4), which soon failed him, for he was discovered, pursued, and overtaken. Though he made the best of his way, he could make nothing of it, could not get forward, but in the plains of Jericho fell into the hands of the pursuers, Jer 39:5. Thence he was brought prisoner to Riblah, where the king of Babylon passed sentence upon him as a rebel, not sentence of death, but, one many almost say, a worse thing. For, 1. He slew his sons before his eyes, and they must all be little, some of them infants, for Zedekiah himself was now but thirty-two years of age. The death of these sweet babes must needs be so many deaths to himself, especially when he considered that his own obstinacy was the cause of it, for he was particularly told of this thing: They shall bring forth thy wives and children to the Chaldeans, Jer 38:23. 2. He slew all the nobles of Judah (Jer 39:6), probably not those princes of Jerusalem who had advised him to this desperate course (it would be a satisfaction to him to see them cut off), but the great men of the country, who were innocent of the matter. 3. He ordered Zedekiah to have his eyes put out (Jer 39:7), so condemning him to darkness for life who had shut his eyes against the clear light of God's word, and was of those princes who will not understand, but walk on in darkness, Psa 82:5. 4. He bound him with two brazen chains or fetters (so the margin reads it), to carry him away to Babylon, there to spend the rest of his days in misery. All this sad story we had before, Kg2 25:4, etc.

IV. Some time afterwards the city was burnt, temple and palace and all, and the wall of it broken down, Jer 39:8. "O Jerusalem, Jerusalem! this comes of killing the prophets, and stoning those that were sent to thee. O Zedekiah, Zedekiah! this thou mightest have prevented if thou wouldst but have taken God's counsel, and yielded in time."

V. The people that were left were all carried away captives to Babylon, Jer 39:9. Now they must bid a final farewell to the land of their nativity, that pleasant land, and to all their possessions and enjoyments in it, must be driven some hundreds of miles, like beasts, before the conquerors, that were now their cruel masters, must lie at their mercy in a strange land, and be servants to those who would be sure to rule them with rigour. The word tyrant is originally a Chaldee word, and is often used for lords by the Chaldee paraphrast, as if the Chaldeans, when they were lords, tyrannized more than any other: we have reason to think that the poor Jews had reason to say so. Some few were left behind, but they were the poor of the people, that had nothing to lose, and therefore never made any resistance. And they not only had their liberty, and were left to tarry at home, but the captain of the guard gave them vineyards and fields at the same time, such as they were never masters of before, Jer 39:10. Observe here, 1. The wonderful changes of Providence. Some are abased, others advanced, Sa1 2:5. The hungry are filled with good things, and the rich sent empty away. The ruin of some proves the rise of others. Let us therefore in our abundance rejoice as though we rejoiced not, and in our distresses weep as though we wept not. 2. The just retributions or Providence. The rich had been proud oppressors, and now they were justly punished for their injustice; the poor had been patient sufferers, and now they were graciously rewarded for their patience and amends made them for all their losses; for verily there is a God that judges in the earth, even in this world, much more in the other.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
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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