Jeremiah 51:35

KJV

The violence done to me and to my flesh [be] upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.

KJV (with Strong's)

The violence {H2555} done to me and to my flesh {H7607} be upon Babylon {H894}, shall the inhabitant {H3427} of Zion {H6726} say {H559}; and my blood {H1818} upon the inhabitants {H3427} of Chaldea {H3778}, shall Jerusalem {H3389} say {H559}.

Complete Jewish Bible

But one who lives in Tziyon will say, "May my torn flesh be avenged on Bavel"; and Yerushalayim will say, "May my blood be avenged on the Kasdim."

Berean Standard Bible

May the violence done to me and to my flesh be upon Babylon,” says the dweller of Zion. “May my blood be on the dwellers of Chaldea,” says Jerusalem.

American Standard Version

The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood be upon the inhabitants of Chaldea, shall Jerusalem say.

Commentary

### SUMMARY
Jeremiah 51:35 serves as a potent prophetic declaration, articulating the impassioned cry of the suffering people of God, personified by Zion and Jerusalem, for divine retribution against Babylon. It encapsulates the deep anguish and trauma inflicted by the Babylonian Empire, expressing an unwavering confidence that Yahweh, the righteous judge, will inevitably and justly avenge the immense violence and bloodshed committed against His covenant people, ensuring that the oppressors receive the full measure of their cruel deeds.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Jeremiah's extensive prophetic oracles against Babylon, which dominate chapters 50 and 51. These chapters function as a crucial theological counterpoint to the earlier pronouncements of judgment against Judah, demonstrating God's ultimate sovereignty over all nations and His commitment to justice. While Babylon was divinely appointed as an instrument of judgment against Judah for its persistent idolatry and sin, as foretold in passages like [Jeremiah 25:9](/jeremiah/25-9 "Jeremiah 25:9 - Babylon as God's Instrument of Judgment"), these concluding prophecies in Jeremiah pivot dramatically to declare God's impending and decisive judgment upon Babylon itself. Jeremiah 51:35, voiced from the perspective of the oppressed, powerfully underscores the just recompense that will be meted out for Babylon's excessive cruelty, unbridled pride, and blasphemous defiance against the Lord and His chosen people. It is an integral part of a larger narrative arc where God's promises of restoration for Israel are inextricably linked to the downfall of their formidable oppressors.
* **Historical & Cultural Context:** The historical setting for Jeremiah 51:35 is the harrowing period of the Babylonian Exile, a time of profound national and spiritual trauma for the Judeans. Following the brutal sieges of Jerusalem in 597 BC and, more definitively, in 586 BC, the Neo-Babylonian Empire under Nebuchadnezzar not only utterly destroyed Jerusalem, including the sacred Temple, but also forcibly deported a significant portion of the Judean population to Babylon. This was far more than a military conquest; it was an existential blow to the Israelites, who regarded Jerusalem and the Temple as the very dwelling place of God and the epicenter of their covenant identity. The "violence" and "blood" referenced in the verse vividly depict the brutal conquest, the massacres, the starvation endured during sieges, the systematic destruction of their homeland, and the subsequent suffering, humiliation, and cultural displacement experienced in exile. Culturally, the expectation of divine retribution for such egregious atrocities was deeply embedded in ancient Near Eastern legal and theological thought, often reflecting the principle of *lex talionis* (the law of retaliation), where justice demanded a proportionate response to wrongdoing, ensuring that the shedding of innocent blood would not go unpunished.
* **Key Themes:** Jeremiah 51:35 powerfully contributes to several overarching themes woven throughout the book of Jeremiah and the broader biblical narrative. Foremost is the theme of **Divine Retribution**, emphasizing God's unwavering commitment to justice and His assurance that injustice will not go unpunished indefinitely. Babylon, despite serving as God's temporary "hammer" ([Jeremiah 50:23](/jeremiah/50-23 "Jeremiah 50:23 - Babylon, the Hammer of the Whole Earth")), is held fully accountable for its hubris and excessive brutality, demonstrating that God's justice extends to all nations, not just His covenant people. This verse also highlights the **Vindication of God's People**, assuring the suffering exiles that their desperate cries for justice are heard and that their profound pain will be acknowledged and ultimately recompensed, foreshadowing the promise of their eventual return and restoration found in passages like [Jeremiah 29:10-14](/jeremiah/29-10-14 "Jeremiah 29:10-14 - Promises of Restoration and Hope for Israel"). Furthermore, it underscores the **Sovereignty of God** over all history and nations, asserting that even the most powerful empires rise and fall according to His divine will and righteous judgment. Finally, the verse serves as a stark warning about the **Consequences of Oppression**, illustrating that actions rooted in violence, injustice, and pride will inevitably face divine judgment, a principle echoed consistently throughout prophetic literature and beyond.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Violence (Hebrew, _châmâç'_):** From H2555, this term denotes more than mere physical force; it encompasses injustice, wrong, and oppressive cruelty. In Jeremiah 51:35, it encapsulates the full spectrum of wicked deeds committed by Babylon against Judah, including their destructive military actions, the plundering of the Temple, and the general oppression of the exiled people. It speaks to a deep moral transgression, an abuse of power that violates divine and human order, characterized by a disregard for justice and human dignity.
* **Flesh (Hebrew, _shᵉʼêr'_):** From H7607, this word refers to the physical body, but also metaphorically to one's kin or close relatives, and even food. In this context, "my flesh" profoundly emphasizes the deeply personal and communal nature of the suffering inflicted upon Judah. It signifies the physical harm, the loss of life, the starvation, and the profound suffering endured by the people, their families, and their entire nation. It highlights the intimate connection between the land and the people, and the physical manifestation of their collective anguish and vulnerability.
* **Blood (Hebrew, _dâm'_):** From H1818, this term primarily refers to blood, especially as that which is shed and causes death. Figuratively, especially in the plural, it denotes bloodshed or bloodguiltiness. Here, "my blood" directly refers to the lives lost, the massacres, and the innocent blood spilled during the Babylonian conquest and subsequent oppression. It invokes the concept of blood crying out from the ground for justice, echoing the cry of Abel's blood in [Genesis 4:10](/genesis/4-10 "Genesis 4:10 - The Cry of Abel's Blood"), emphasizing the gravity of the violence and the absolute necessity for divine retribution for the taking of innocent lives.

#### Verse Breakdown
* **"The violence done to me and to my flesh [be] upon Babylon, shall the inhabitant of Zion say;"**: This opening clause expresses the fervent desire of Zion (representing the people of Judah, particularly those who suffered the destruction of Jerusalem and the Temple) for divine recompense. The "violence" (châmâç) refers to the unjust and cruel acts perpetrated by Babylon, while "my flesh" signifies the physical suffering, loss of life, and the deep personal and communal anguish experienced by the Judeans. The phrase "be upon Babylon" is a plea for the full weight of this injustice to fall back upon the oppressor, invoking a principle of divine retribution where the perpetrators suffer the consequences of their own actions, a just reversal of their deeds.
* **"and my blood upon the inhabitants of Chaldea, shall Jerusalem say."**: This second clause powerfully parallels the first, reinforcing and amplifying the plea for justice. "My blood" specifically points to the immense bloodshed, the lives taken, and the innocent deaths caused by the Babylonian conquest and subsequent oppression. "Chaldea" is another name for Babylonia, used here to emphasize the totality of the empire's responsibility and its widespread culpability. The repetition of the cry, now from "Jerusalem," personifies the devastated city itself, amplifying the lament and the demand for justice. It underscores the profound violation of sacred space and life, asserting that the spilled blood cries out for divine judgment against those who shed it, demanding a reckoning.

#### Literary Devices
Jeremiah 51:35 employs several powerful literary devices to convey its message of impending divine justice and the profound suffering of God's people. **Personification** is central, as "Zion" and "Jerusalem" are given distinct voices, crying out for retribution. This imbues the devastated city and its people with agency, emotion, and a sense of profound grievance, making their suffering and demand for justice more poignant and immediate. The verse also utilizes **Parallelism**, specifically synonymous parallelism, where the second clause ("and my blood upon the inhabitants of Chaldea, shall Jerusalem say") echoes and reinforces the meaning of the first clause ("The violence done to me and to my flesh [be] upon Babylon, shall the inhabitant of Zion say"). This repetition serves to intensify the certainty and totality of the desired judgment, creating a rhythmic and emphatic declaration. Furthermore, **Metonymy** is evident in the phrases "my flesh" and "my blood," where parts of the body represent the entire people and their collective suffering, physical harm, and loss of life. These terms are not merely literal but stand for the deep, systemic harm inflicted upon the Judean nation. Underlying the entire verse is the theological principle of **Retribution Theology**, which posits that God will justly repay the wicked for their deeds, reflecting a divine order where actions inevitably have consequences, ensuring that justice will ultimately prevail.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 51:35 stands as a powerful testament to God's unwavering commitment to justice and His profound empathy for the suffering of His people. It reveals a God who is not distant or indifferent, but one who intimately hears the cries of the oppressed and promises to intervene on their behalf, even when the oppressor seems insurmountable and invincible. This verse connects deeply with the biblical theme of divine vengeance, understood not as a human desire for spiteful revenge, but as God's righteous act of restoring cosmic order, upholding His covenant faithfulness, and vindicating the innocent. It assures believers that no act of violence or injustice against God's people goes unnoticed or unpunished in the long run. While God may use nations as instruments of His will, as He did with Babylon, He holds them fully accountable for their pride, cruelty, and excessive brutality, demonstrating that ultimate sovereignty and judgment belong to Him alone. This passage offers profound hope to those who suffer injustice, reminding them that their vindication is guaranteed by a just and righteous God who will ultimately set all things right.

* [Psalm 94:1-2](/psalm/94-1-2 "Psalm 94:1-2 - God, the Avenger of Wrongs")
* [Isaiah 13](/isaiah/13 "Isaiah 13 - Prophecy Against Babylon")
* [Revelation 18:20](/revelation/18-20 "Revelation 18:20 - Rejoicing Over Babylon's Fall")

### REFLECTION AND APPLICATION
Jeremiah 51:35 offers enduring comfort and a profound challenge for believers today. It affirms that God is intimately aware of all suffering and injustice, even when the wicked appear to prosper and the cries of the oppressed seem unheard or unheeded. This verse calls us to cultivate a deep and unwavering trust in God's ultimate justice, reminding us that His righteous judgment will eventually be delivered upon those who commit violence and oppression, regardless of their temporal power. While we are unequivocally called to love our enemies, pray for those who persecute us, and pursue reconciliation, this passage provides a divine assurance that God Himself will right all wrongs in His perfect timing and according to His perfect wisdom. For those experiencing persecution, marginalization, or systemic injustice, it serves as a powerful source of hope that their cause is not forgotten by God, and their vindication is certain. Conversely, it stands as a timeless warning against the insidious dangers of national pride, unchecked cruelty, and the abuse of power, reminding all individuals, institutions, and nations that accountability before God is an inevitable and inescapable reality. It challenges us to align our lives with God's justice, to actively advocate for the oppressed, and to patiently await the full manifestation of His righteous and sovereign kingdom.

#### Questions for Reflection
* **How does this verse encourage us when we face injustice or witness pervasive oppression in the world around us?**
* **What does Jeremiah 51:35 teach us about God's immutable character and His divine perspective on violence and injustice?**
* **How might we, as believers, participate in seeking justice in our world, while simultaneously trusting God's ultimate judgment and refraining from taking vengeance into our own hands?**

### FAQ
**Why does God allow injustice to persist if He promises to avenge it?**

Answer: This is a profound and enduring theological question, and Jeremiah 51:35, while promising future justice, does not fully explain the timing of God's intervention. The Bible consistently teaches that God, in His infinite sovereignty, often allows evil to run its course for a period, sometimes to bring about repentance, sometimes to refine and purify His people, and sometimes for reasons that transcend human comprehension. However, the consistent message throughout Scripture, as powerfully seen here, is that God's patience is not indifference or impotence. He is long-suffering, desiring that all would come to repentance ([2 Peter 3:9](/2_peter/3-9 "2 Peter 3:9 - God's Patience for Repentance")), but there is a definite limit to His forbearance. The delay in judgment does not negate its certainty; rather, it underscores God's perfect timing and His ultimate, unchallengeable control over all history and human affairs.

**Is this verse promoting vengeance for believers?**

Answer: No, this verse is a prophetic declaration of divine justice, not a mandate for personal vengeance by believers. While it articulates the righteous indignation and fervent desire for justice from the perspective of the oppressed, the execution of that justice is firmly and exclusively in God's hands. The New Testament explicitly instructs believers to "never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord'" ([Romans 12:19](/romans/12-19 "Romans 12:19 - Leave Vengeance to God")). Therefore, while we are permitted to lament injustice, pray for God's righteous judgment, and advocate for justice, our personal response is to forgive, to love our enemies, and to trust God to bring about ultimate justice in His perfect way and in His perfect time.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 51:35, with its impassioned cry for justice against the overwhelming violence and bloodshed inflicted upon God's people, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The "violence" done to Zion and Jerusalem, the shedding of "blood" by oppressive empires, powerfully foreshadows the ultimate act of violence and injustice perpetrated against the innocent Lamb of God. Jesus, the perfect embodiment of righteousness and purity, suffered the most profound injustice imaginable, being crucified by wicked hands according to God's predetermined plan ([Acts 2:23](/acts/2-23 "Acts 2:23 - Jesus Delivered Up by God's Plan")). His "flesh" was torn, and His "blood" was shed, not for His own sin, but as a perfect propitiation for the sins of the entire world ([1 John 2:2](/1_john/2-2 "1 John 2:2 - Jesus, the Propitiation for Our Sins")).

In a profound theological reversal, the blood of Christ, unlike the blood crying out for vengeance in Jeremiah, speaks a better word—a word of forgiveness, atonement, and redemption, ushering in a new covenant ([Hebrews 12:24](/hebrews/12-24 "Hebrews 12:24 - The Sprinkled Blood of Jesus")). Yet, His suffering also guarantees that all injustice will ultimately be judged. The historical fall of Babylon in Jeremiah serves as a powerful type and shadow for the ultimate judgment of all oppressive systems and "spiritual Babylon" in the New Testament, culminating in Christ's final, decisive victory over all evil and injustice ([Revelation 18:2-8](/revelation/18-2-8 "Revelation 18:2-8 - The Fall of Babylon")). As the one who Himself experienced ultimate injustice, Jesus is also the righteous King and supreme Judge who will return to establish His eternal kingdom of perfect justice and peace, wiping away every tear and ensuring that every wrong is made gloriously right ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears or Pain")). Thus, the poignant cry of Zion in Jeremiah 51:35 finds its echo, its answer, and its ultimate resolution in the cross and the coming kingdom of Christ, where divine justice is perfectly executed and the oppressed are eternally vindicated.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Revelation 18:20

Rejoice over her, [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.

Jeremiah 50:29

Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the LORD, against the Holy One of Israel.

Matthew 7:2

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

Psalms 137:8

O daughter of Babylon, who art to be destroyed; happy [shall he be], that rewardeth thee as thou hast served us.

Psalms 137:9

Happy [shall he be], that taketh and dasheth thy little ones against the stones.

Psalms 12:5

For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him.

James 2:13

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.