TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
N'vuzar'adan commander of the guard then deported to Bavel the remaining population of the city, the deserters who had defected to him, and the rest of the people remaining.
Berean Standard Bible
Then Nebuzaradan captain of the guard carried away to Babylon the remnant of the people who had remained in the city, along with the deserters who had defected to him.
American Standard Version
Then Nebuzaradan the captain of the guard carried away captive into Babylon the residue of the people that remained in the city, the deserters also that fell away to him, and the residue of the people that remained.
World English Bible Messianic
Then Nebuzaradan the captain of the guard carried away captive into Babylon the residue of the people who remained in the city, the deserters also who fell away to him, and the residue of the people who remained.
Geneva Bible (1599)
Then Nebuzar-adan the chiefe stewarde caried away captiue into Babel the remnant of the people, that remained in the citie, and those that were fled and fallen vnto him, with the rest of the people that remained.
Young's Literal Translation
And the remnant of the people who are left in the city, and those falling who have fallen to him, and the remnant of the people who are left, hath Nebuzar-Adan, chief of the executioners, removed to Babylon.
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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 39:9 meticulously records the extensive and final deportation of Jerusalem's surviving populace to Babylon, a grim culmination orchestrated by Nebuzaradan, the formidable captain of Nebuchadnezzar's imperial guard. This verse details the forced exile of both the "remnant" who endured the city's devastating siege and "those that fell away"—the defectors who had surrendered to the Babylonian forces. It powerfully signifies the definitive end of Judah's independent existence and the commencement of the seventy-year Babylonian captivity, serving as a stark monument to God's long-prophesied judgment against His people's persistent rebellion and idolatry.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 39:9 employs several literary devices to underscore the severity and comprehensiveness of the judgment. Repetition is a prominent feature, particularly in the phrases "remained" (Hebrew: shâʼar) and "fell" (Hebrew: nâphal). The repeated use of "remained" first describes those in the city, then generally refers to the totality of the deported, emphasizing the exhaustive nature of the exile. Similarly, the repetition of "fell away, that fell to him" highlights the deliberate action of defection. This repetition serves to distinguish between the two groups of survivors while ultimately uniting them under the single, inescapable fate of exile, thereby emphasizing the totality of the judgment. There is a subtle Irony in the phrase "the remnant of the people that remained." While "remnant" often carries theological connotations of a preserved group for future hope, here, the "remnant" is preserved only to be carried into exile, highlighting the immediate and devastating nature of the judgment rather than a promise of immediate restoration. Furthermore, the figure of Nebuzaradan, the "captain of the guard," functions as a powerful Metonymy, where his title and person stand in for the entire, overwhelming power and ruthless efficiency of the Neo-Babylonian Empire and, by extension, the divine judgment it was instrumental in executing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:9 serves as a stark and enduring testament to the unwavering nature of God's covenant and His righteous justice. The comprehensive deportation was not merely a random act of war but the precise fulfillment of centuries of prophetic warnings regarding the dire consequences of Judah's persistent idolatry, covenant unfaithfulness, and rejection of divine instruction. It powerfully underscores God's absolute sovereignty, demonstrating His ability to orchestrate history and use even pagan empires as instruments of His righteous judgment. While devastating in its immediate impact, this judgment was also redemptive in its ultimate purpose, intended to purify a rebellious people, humble them, and prepare them for a future restoration and a renewed relationship with their God. This pivotal event stands as a profound reminder that God's word is eternally true, whether in its warnings of judgment or its promises of restoration, and that persistent disobedience inevitably carries profound and far-reaching consequences.
REFLECTION AND APPLICATION
The vivid scene depicted in Jeremiah 39:9, though rooted in ancient history, resonates with timeless truths about God's character and humanity's enduring struggle with obedience. It serves as a somber and potent reminder that God's warnings, articulated through His Word and His messengers, are not idle threats but expressions of His righteous character, His unwavering commitment to His covenant, and the inevitable consequences of persistent rebellion against divine truth. For believers today, this passage underscores the profound seriousness of sin and the ultimate futility of resisting God's sovereign will. Yet, even in this moment of severe judgment, we can discern God's underlying sovereignty and His steadfast faithfulness to His ultimate plan for His people. The exile, though agonizing, was a crucible designed to refine, humble, and ultimately restore a people. This passage calls us to a deep introspection: to heed God's word with diligence, to honestly examine our own lives for areas of disobedience or compromise, and to cultivate a profound trust in His sovereign hand. It reminds us that even in difficult circumstances and periods of divine discipline, God is actively working out His redemptive purposes, often leading us through trials to a deeper reliance on Him and a greater appreciation for His boundless grace and mercy.
Questions for Reflection
FAQ
Who was Nebuzaradan?
Answer: Nebuzaradan was a highly influential and powerful Babylonian military official, specifically designated as the "captain of the guard" (or "chief of the executioners" in many translations) under the formidable King Nebuchadnezzar II. His role was paramount in the final stages of the Babylonian conquest of Judah, as he was directly responsible for implementing the king's orders concerning the destruction of Jerusalem, including the Temple, and the systematic deportation of its inhabitants. His actions are extensively detailed in passages like Jeremiah 52:12-26.
What does "captain of the guard" signify in this context?
Answer: The title "captain of the guard" (Hebrew: rab ṭabbâch) indicates a position of immense authority and a grim, often brutal, function within the Babylonian imperial structure. The Hebrew term ṭabbâch literally means "butcher" or "slaughterer," implying that the "guard" was effectively the royal bodyguard responsible for carrying out executions and enforcing the king's decrees, often through violent means. Therefore, Nebuzaradan was not merely a military commander but the chief of the royal executioners, a key figure in the implementation of Babylon's ruthless policies of conquest and population control. His presence underscores the severity and finality of the judgment meted out to Jerusalem.
Who were "those that fell away, that fell to him"?
Answer: This phrase refers to the Jewish defectors or deserters who, during the prolonged and grueling siege of Jerusalem, chose to surrender to the Babylonian forces rather than continue resisting. The prophet Jeremiah himself had consistently advised surrender, recognizing it as God's will and the only path to survival for the people (Jeremiah 21:8-9). These individuals, having "fallen away" from their nation's resistance, perhaps hoped for more lenient treatment or a better fate. However, Jeremiah 39:9 reveals that even they were ultimately carried away into exile, albeit possibly under different conditions than those who resisted until the very end, demonstrating the comprehensive nature of the judgment.
Why were the people carried away captive into Babylon?
Answer: The deportation of the Jewish people to Babylon was a multifaceted event with both human and divine motivations. From a human perspective, it was a strategic policy of the Neo-Babylonian Empire to crush national identity, prevent future rebellions by removing potential leaders and skilled laborers, and integrate conquered populations into their vast empire for economic and military benefit. From a divine perspective, it was the culmination of God's righteous judgment against Judah for centuries of persistent idolatry, covenant unfaithfulness, and the rejection of His prophets' warnings (Jeremiah 7:1-15). The exile served as a severe discipline, intended to purify the remnant of Israel, humble them, and lead them to repentance, ultimately fulfilling God's long-term redemptive plan for a future restoration and a renewed covenant relationship (Jeremiah 29:10-14).
CHRIST-CENTERED FULFILLMENT
Jeremiah 39:9, with its stark depiction of comprehensive judgment and the exile of God's people, finds its profound Christ-centered fulfillment not merely in a physical return to a land, but in the spiritual reality of redemption and restoration accomplished through Jesus Christ. The Babylonian exile was the devastating consequence of sin and covenant breaking, a heavy burden that humanity, in its fallen state, was utterly incapable of lifting. Christ, as the true Lamb of God, bore the full weight of this judgment, willingly becoming an "exile" from the Father's immediate presence on the cross, enduring the ultimate separation so that His people might never face eternal condemnation or spiritual alienation from God (2 Corinthians 5:21).
The "remnant" carried into Babylon foreshadows the true spiritual remnant, the Church, which is not defined by physical lineage or geographical location, but by saving faith in Jesus Christ. This new spiritual Israel is gathered by Christ from every nation, tribe, and tongue, demonstrating God's expansive redemptive purpose (Romans 9:27-29). While some in Jeremiah's day "fell away" from their nation's resistance, this historical event also points to the spiritual reality that many will reject God's gracious call. Yet, those who truly "fall to" Christ in humble faith find eternal life and spiritual liberation, not further judgment, for He promises to never cast out those who come to Him (John 6:37).
Ultimately, the new covenant, so richly promised in Jeremiah (e.g., Jeremiah 31:31-34), is inaugurated in Christ's sacrificial blood (Luke 22:20) and represents the true and final "return from exile." It is a spiritual restoration where God's law is written on renewed hearts, sins are remembered no more, and His people are brought into an unbreakable, intimate relationship with Him. Jesus, as the greater King and the Good Shepherd, gathers His people from the "Babylon" of sin and the world system, leading them not to an earthly Jerusalem, but to the heavenly city, the New Jerusalem, where all tears are wiped away, and there is no more weeping, sorrow, or spiritual exile (Revelation 21:1-4).