TRV
Translation
King James Version
Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah.
Complete Jewish Bible
The king of Bavel slaughtered the sons of Tzidkiyahu before his eyes in Rivlah; the king of Bavel also slaughtered all the leading men of Y'hudah.
Berean Standard Bible
There at Riblah the king of Babylon slaughtered the sons of Zedekiah before his eyes, and he also killed all the nobles of Judah.
American Standard Version
Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah.
World English Bible Messianic
Then the king of Babylon killed the sons of Zedekiah in Riblah before his eyes: also the king of Babylon killed all the nobles of Judah.
Geneva Bible (1599)
Then the King of Babel slewe the sonnes of Zedekiah in Riblah before his eyes: also the King of Babel slewe all the nobles of Iudah.
Young's Literal Translation
And the king of Babylon slaughtereth the sons of Zedekiah, in Riblah, before his eyes, yea, all the freemen of Judah hath the king of Babylon slaughtered.
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In the KJVVerse 19,930 of 31,102
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Commentary on Jeremiah 39 verses 1–10
1 ¶ In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it.
2 And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.
3 And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.
4 And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain.
5 But the Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him.
6 Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah.
7 Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon.
8 And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
9 Then Nebuzaradan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained.
10 But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time.
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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SUMMARY
Jeremiah 39:6 vividly recounts the brutal and tragic climax of Judah's downfall, detailing the merciless execution of King Zedekiah's sons and the nobles of Judah by Nebuchadnezzar, the king of Babylon, at Riblah. This horrific scene, witnessed by Zedekiah himself before his own blinding, marks the definitive end of the Davidic monarchy's reign in Jerusalem and serves as a stark, devastating fulfillment of Jeremiah's long-standing prophecies of divine judgment against a disobedient nation and its rebellious king.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 39:6 employs several powerful literary devices to convey its grim message and amplify its impact. The most prominent is Irony, as Zedekiah's persistent rebellion against Babylon, intended to secure Judah's freedom and preserve his own throne, leads directly to the precise opposite: the utter destruction of his family, his own profound humiliation, and the complete subjugation of his kingdom. There is also profound Symbolism at play; the slaughter of Zedekiah's sons symbolizes the death of the Davidic dynasty's immediate future and the extinguishing of Judah's national hope for independent rule. The execution of the nobles, in turn, symbolizes the decapitation of the nation's leadership and its complete inability to resist or recover from the Babylonian conquest. The entire scene functions as a stark Foreshadowing of the comprehensive desolation and exile that will befall the rest of the Judean population, emphasizing the total and devastating nature of God's judgment and the dire consequences of unrepentant sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:6 stands as a chilling testament to the unwavering justice of God and the dire consequences of persistent rebellion against His revealed will. While the immediate agent of destruction is Babylon, the theological understanding within Jeremiah is that Nebuchadnezzar is God's divinely appointed instrument of judgment, fulfilling divine pronouncements against Judah's idolatry, covenant unfaithfulness, and the king's defiant actions. This verse powerfully underscores the reliability and certainty of God's prophetic word—what He declares, He brings to pass, demonstrating His absolute sovereignty over nations and history. It serves as a stark reminder that God's patience has limits, and His warnings, though often delivered with compassion and calls to repentance, are ultimately backed by His power to execute judgment. The scene at Riblah is not merely a historical tragedy but a profound theological statement about the gravity of sin and the necessity of obedience to divine truth.
REFLECTION AND APPLICATION
The grim reality of Jeremiah 39:6 forces us to confront the severe consequences of disobedience, particularly when divine warnings are ignored and covenant obligations are flouted. Zedekiah's tragic end serves as a powerful cautionary tale for all, especially those in positions of leadership, reminding us that our choices have far-reaching implications, not only for ourselves but for those we influence and for the communities we serve. The reliability of God's word, even in its most dire pronouncements of judgment, should instill in us a profound respect for His truth and a deep commitment to obedience. While this verse speaks of judgment, it implicitly calls us to humility, repentance, and a renewed trust in God's perfect, though sometimes painful, will. It challenges us to consider whether we are truly listening to and obeying God's voice in our own lives, or if we, like Zedekiah, are stubbornly pursuing our own paths to our peril. This passage compels us to examine our hearts for any areas of rebellion or unfaithfulness, urging us toward a posture of submission to divine authority.
Questions for Reflection
FAQ
Why was Zedekiah's punishment so severe, specifically the killing of his sons before his eyes?
Answer: Zedekiah's punishment was exceptionally severe due to his repeated rebellion against Nebuchadnezzar, despite solemn oaths of allegiance, and his blatant disregard for the prophet Jeremiah's divine warnings to surrender. In the ancient Near East, the killing of a defeated king's sons before his eyes, followed by his blinding, was a deliberate and common tactic used by conquerors like the Babylonians. This act served multiple purposes: it extinguished any potential dynastic succession, thereby eliminating future claims to the throne and preventing further rebellion; it inflicted maximum psychological torment and humiliation upon the defeated king, breaking his spirit; and it sent an unmistakable message to other conquered peoples about the absolute power and ruthlessness of the Babylonian empire. It was a calculated act of terror and a definitive statement of dominance, ensuring that Zedekiah's last sight was the destruction of his legacy, before he was taken to Babylon, as foretold in Ezekiel 12:13. This extreme measure underscored the gravity of breaking a sworn covenant, especially one made under divine witness.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 39:6 depicts the tragic and seemingly final end of the Davidic monarchy's earthly reign in Jerusalem, it paradoxically points forward to the ultimate and eternal King, Jesus Christ. The slaughter of Zedekiah's sons signifies the apparent failure of the Davidic line to maintain its throne due to human sin, rebellion, and covenant unfaithfulness. Yet, God's covenant with David, as recorded in 2 Samuel 7, promised an enduring dynasty and an eternal throne. This seemingly catastrophic end of the kingdom under Zedekiah paves the way for a greater fulfillment. Jesus, though not a direct biological descendant of Zedekiah's ruling line, is the true and rightful heir to David's throne, the "Son of David" (Matthew 1:1). His kingdom is not of this world and cannot be overthrown by earthly powers, unlike Zedekiah's fragile dominion. The judgment witnessed in Jeremiah 39:6 highlights humanity's profound need for a perfect King, one who would not rebel against God but perfectly obey, and whose ultimate sacrifice would atone for the very sins that led to Judah's downfall. Jesus, the Lamb of God who takes away the sin of the world, endured a far greater suffering and humiliation on the cross, not for His own sin, but for the sins of humanity, ultimately establishing a spiritual kingdom that will never end, fulfilling the promise of an eternal Davidic reign (Luke 1:32-33). Thus, the despair and brokenness of Riblah are ultimately overcome by the hope found in Christ, the King whose reign is forever and whose kingdom brings eternal life.