TRV
Translation
King James Version
Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon.
Complete Jewish Bible
Then he put out Tzidkiyahu's eyes and bound him in chains to be carried off to Bavel.
Berean Standard Bible
Then he put out Zedekiah’s eyes and bound him with bronze chains to take him to Babylon.
American Standard Version
Moreover he put out Zedekiah’s eyes, and bound him in fetters, to carry him to Babylon.
World English Bible Messianic
Moreover he put out Zedekiah’s eyes, and bound him in fetters, to carry him to Babylon.
Geneva Bible (1599)
Moreouer he put out Zedekiahs eyes, and bound him in chaines, to cary him to Babel.
Young's Literal Translation
And the eyes of Zedekiah he hath blinded, and he bindeth him with brazen fetters, to bring him in to Babylon.
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In the KJVVerse 19,931 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 39:7 vividly narrates the brutal culmination of King Zedekiah's reign and personal freedom, marking the tragic and definitive end of Judah's monarchy. Following his capture by Nebuchadnezzar's forces, Zedekiah was subjected to a horrific punishment: witnessing the execution of his sons and nobles, then having his own eyes put out, before being bound in bronze chains and transported as a prisoner to Babylon. This act sealed the fate of Judah's last king, underscoring the complete subjugation of the kingdom and the irreversible consequences of its rebellion against God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 39:7 employs several powerful literary devices to convey the gravity and pathos of Zedekiah's fate. Symbolism is profoundly at play, as Zedekiah's physical blindness can be seen as a potent symbol of his spiritual blindness throughout his reign, where he consistently failed to "see" or heed God's warnings delivered through Jeremiah. His inability to see the land of Babylon, as prophesied by Ezekiel, adds another layer to this symbolism, highlighting the precision of divine judgment. There is also a profound sense of Irony in this verse; the king who stubbornly refused to "see" the truth of God's word and the inevitability of Babylon's judgment is now literally deprived of his sight, unable to perceive the consequences of his rebellion. The narrative's stark, unembellished description of the brutal act also lends a powerful sense of Pathos, evoking pity for the king's tragic end, despite his culpability, and emphasizing the severe, inescapable consequences of rebellion against divine will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:7 stands as a stark testament to the unwavering nature of divine judgment when covenant disobedience persists. Zedekiah's horrific fate serves as a culminating example of the principle that rebellion against God's revealed will, even when delivered through human prophets, leads to severe and inescapable consequences. It underscores God's sovereignty over nations and kings, demonstrating that even the most powerful human leaders are subject to His ultimate authority and judgment, and that His prophetic word will always come to pass. The fulfillment of prophecy in Zedekiah's blinding and exile also reinforces the reliability of God's word and His meticulous execution of His declared purposes, whether in judgment or blessing, confirming His faithfulness to His own pronouncements.
REFLECTION AND APPLICATION
The tragic account of Zedekiah's blinding and bondage in Jeremiah 39:7 serves as a profound and sobering reminder of the gravity of human choices and the inevitable consequences of persistent rebellion against divine counsel. It challenges us to examine our own lives: are we truly "seeing" God's truth, or are we, like Zedekiah, spiritually blind to His warnings and guidance, preferring our own counsel or the deceptive allure of worldly power? This verse calls us to cultivate humility and a posture of submission to God's revealed will, even when it demands difficult choices or contradicts our immediate desires. It reminds us that true freedom is found not in resisting God's plan, but in aligning our lives with His righteous purposes, trusting in His sovereignty even amidst challenging circumstances. The chilling fulfillment of prophecy here should also instill in us a deep confidence in God's faithfulness to His word, prompting us to live in expectant hope and diligent obedience, knowing that His promises, both of judgment and redemption, will surely come to pass in their appointed time.
Questions for Reflection
FAQ
Was Zedekiah's punishment unique, or was it a common practice in the ancient world?
Answer: While horrific, Zedekiah's punishment was not unique. Blinding defeated kings or high-ranking rebels was a relatively common, albeit extreme, practice in the ancient Near East, particularly among empires like Assyria and Babylon. It served multiple purposes: to utterly incapacitate the individual, preventing any future rebellion or leadership; to humiliate them publicly; and to send a clear, terrifying message to other potential adversaries about the consequences of defying the conquering power. Archaeological discoveries, such as Assyrian reliefs, depict similar fates for conquered rulers. The act of binding with chains and deporting to the capital was also a standard procedure for asserting control over conquered populations and their leaders, integrating them into the imperial system.
How does Jeremiah 39:7 relate to other prophecies about Zedekiah?
Answer: Jeremiah 39:7 is a direct and chilling fulfillment of several prophecies concerning King Zedekiah. The prophet Jeremiah himself had prophesied that Zedekiah would be taken captive by the Babylonians and brought to Babylon (Jeremiah 32:5). Even more remarkably, the prophet Ezekiel, who was already in Babylonian exile, had prophesied that Zedekiah would be brought to Babylon but would "not see it, though he will die there" (Ezekiel 12:13). The blinding of Zedekiah precisely reconciled these two prophecies, ensuring he would indeed arrive in Babylon as a prisoner but without his sight, thus fulfilling both divine pronouncements with terrifying accuracy. This demonstrates the intricate and precise nature of God's prophetic word, highlighting His sovereignty over human events.
CHRIST-CENTERED FULFILLMENT
Jeremiah 39:7, with its depiction of Zedekiah's spiritual blindness leading to physical incapacitation and ultimate bondage, powerfully foreshadows the profound contrast found in Christ. Zedekiah, the last king of Judah, was a failed shepherd who led his people into exile due to his disobedience and spiritual darkness. His eyes were put out, and he was bound in chains, a stark symbol of humanity's universal bondage to sin and its devastating consequences. In striking contrast, Jesus Christ, the true King of Israel and the Good Shepherd, came not to be blinded and bound by sin's power, but to give sight to the blind and to set the captives free. He is the "light of the world" who came to illuminate those living in darkness and the shadow of death (John 8:12 and Luke 1:79). While Zedekiah's judgment resulted from his broken covenant and persistent rebellion, Christ perfectly fulfilled the covenant through His obedient life, even to the point of death on the cross (Philippians 2:8). His suffering was not for His own sin, but to break the chains of sin and death that held humanity captive, triumphing over the powers of darkness (Colossians 2:14-15). Through His sacrificial work on the cross and His glorious resurrection, Jesus offers spiritual sight to those who are blind to God's truth (Ephesians 1:18) and brings true freedom from the bondage of sin, fulfilling the ultimate hope that Zedekiah's tragic end could never provide (Galatians 5:1). He is the King who willingly laid down His life to set His people free, offering a glorious kingdom in place of the one lost by Zedekiah's failure.