TRV
Translation
King James Version
And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
Complete Jewish Bible
The Kasdim burned down the royal palace and the people's houses, and they broke down the walls of Yerushalayim.
Berean Standard Bible
The Chaldeans set fire to the palace of the king and to the houses of the people, and they broke down the walls of Jerusalem.
American Standard Version
And the Chaldeans burned the king’s house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
World English Bible Messianic
The Kasdim burned the king’s house, and the houses of the people, with fire, and broke down the walls of Jerusalem.
Geneva Bible (1599)
And the Caldeans burnt the Kings house, and the houses of the people with fire, and brake downe the walles of Ierusalem.
Young's Literal Translation
And the house of the king, and the house of the people, have the Chaldeans burnt with fire, and the walls of Jerusalem they have broken down.
See on the biblical-era map
In the KJVVerse 19,932 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying Jeremiah 39:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 39:8 powerfully depicts the brutal and comprehensive destruction of Jerusalem by the Neo-Babylonian forces, specifically the Chaldeans, following a prolonged and devastating siege. This verse meticulously details the burning of both the royal palace and the homes of the common people, alongside the systematic demolition of the city's protective walls. It marks the tragic culmination of decades of divine judgment prophesied against Judah's persistent rebellion and idolatry, encapsulating the complete subjugation and desolation of the once-proud capital and signifying the end of the Davidic kingdom's era, ushering in the Babylonian exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 39:8 employs several potent literary devices to convey the gravity and finality of Jerusalem's fall. Symbolism is profoundly prominent, as the "king's house" represents the collapse of the Davidic monarchy and Judah's political autonomy, while the "houses of the people" symbolize the widespread suffering, displacement, and total ruin experienced by the populace. Most powerfully, the "walls of Jerusalem" are not merely physical barriers but profound symbols of the city's strength, security, and even God's protective presence over His chosen city. Their destruction signifies the complete loss of these aspects, leaving the city utterly exposed. The cumulative effect of "burned... with fire, and brake down" creates a strong sense of Climax and Irreversibility, emphasizing the finality and totality of the divine judgment. The stark, declarative language also contributes to a sense of Verisimilitude, making the historical account feel immediate, devastating, and undeniably true.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:8 stands as a stark testament to the severe consequences of persistent disobedience and the certainty of God's righteous judgment. It underscores the biblical principle that while God is merciful and long-suffering, He is also holy and just, and He will not allow His covenant people to continually defy His commands without consequence. The destruction of Jerusalem, a city so central to God's redemptive plan and His covenant with David, demonstrates the profound severity of turning away from Him. This event serves as a powerful reminder that true security and lasting peace are found not in physical fortifications or human strength, but in faithfulness and humble obedience to God's word. It highlights God's absolute sovereignty over nations and His willingness to use even pagan empires as instruments to accomplish His divine purposes and bring about His just decrees.
REFLECTION AND APPLICATION
Jeremiah 39:8 serves as a sobering reminder that actions have consequences, particularly in our relationship with God. For believers today, while we live under the new covenant of grace, this historical account still carries profound and enduring lessons. It calls us to seriously consider the warnings in Scripture, to cultivate a heart of genuine obedience, and to recognize that spiritual complacency or outright rebellion against God's revealed will can lead to devastating spiritual and relational consequences. Just as Jerusalem's physical walls could not protect a disobedient people from divine judgment, our own human efforts, achievements, or perceived securities cannot ultimately shield us from the natural outcomes of unfaithfulness to God. True security, lasting peace, and genuine flourishing are found only in humble submission to God's sovereignty and a steadfast pursuit of His righteousness. This verse encourages a posture of humility, sincere repentance, and a renewed commitment to living in alignment with God's purposes, trusting that His ways, even when they involve judgment, are ultimately for our good and His greater glory.
Questions for Reflection
FAQ
What was the significance of burning the king's house and breaking down the walls?
Answer: The burning of the king's house, the royal palace, symbolized the complete overthrow of the Davidic monarchy and the end of Judah's political independence. It was a powerful statement of subjugation by the conquering Babylonians, demonstrating their absolute authority and the humiliation of the former rulers. Breaking down the walls of Jerusalem was equally significant. Walls were not just defensive structures but also potent symbols of a city's strength, security, and sovereignty. Their demolition signified total defeat, leaving the city utterly vulnerable and its inhabitants without refuge. This act ensured that Jerusalem could not easily be re-fortified and served as a lasting monument to Babylon's victory and Judah's loss of autonomy, fulfilling God's judgment against a rebellious people as prophesied in Jeremiah 21:10.
Did anyone survive the destruction of Jerusalem?
Answer: Yes, not everyone perished in the destruction of Jerusalem. While many were killed during the prolonged siege and subsequent conquest, and the city was largely destroyed, a significant portion of the population was taken captive and exiled to Babylon. This included King Zedekiah (though blinded) and many of the elite, skilled workers, and prominent citizens, as described in Jeremiah 39:9. A remnant of the poorest people was left behind in the land, appointed to tend the vineyards and fields. Jeremiah himself was given the choice to go to Babylon or stay in Judah, ultimately choosing to stay with this remnant (Jeremiah 39:11-14). This partial survival and the preservation of a remnant were also part of God's long-term covenantal plan, through whom His promises would eventually be fulfilled.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 39:8 vividly depicts the physical destruction of Jerusalem as a devastating consequence of sin and disobedience, it ultimately points forward to the ultimate and spiritual destruction of sin and death accomplished through Jesus Christ. The breaking down of Jerusalem's physical walls, which offered no ultimate protection from divine judgment, foreshadows the tearing down of the spiritual wall of hostility that separated God from humanity, and Jew from Gentile, through Christ's perfect sacrifice on the cross (Ephesians 2:14). Just as the Old Covenant city faced judgment for its unfaithfulness, Christ, the true and perfect Israel, endured the full wrath of God for the sins of His people, becoming the ultimate sacrifice and the Lamb of God who takes away the sin of the world (John 1:29). His death and resurrection represent the definitive "burning" of sin's power and the "breaking down" of death's dominion, establishing a new, spiritual temple not made with human hands (John 2:19-21), and building an eternal kingdom whose walls are salvation and whose gates are praise (Isaiah 60:18). In Christ, the judgment due to us was fully borne, and a new, indestructible "city" is offered to all who believe, a heavenly Jerusalem that will never be burned or broken down, where God Himself dwells with His people (Hebrews 12:22; Revelation 21:2-4).