Jeremiah 52:17

Translation
King James Version
Also the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, the Chaldeans brake, and carried all the brass of them to Babylon.
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KJV (with Strong's)
Also the pillars H5982 of brass H5178 that were in the house H1004 of the LORD H3068, and the bases H4350, and the brasen H5178 sea H3220 that was in the house H1004 of the LORD H3068, the Chaldeans H3778 brake H7665, and carried H5375 all the brass H5178 of them to Babylon H894.
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Complete Jewish Bible
The Kasdim smashed the bronze columns of the house of ADONAI, also the trolleys and bronze Sea that were in the house of ADONAI, and carried their bronze to Bavel.
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Berean Standard Bible
Moreover, the Chaldeans broke up the bronze pillars and stands and the bronze Sea in the house of the LORD, and they carried all the bronze to Babylon.
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American Standard Version
And the pillars of brass that were in the house of Jehovah, and the bases and the brazen sea that were in the house of Jehovah, did the Chaldeans break in pieces, and carried all the brass of them to Babylon.
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World English Bible Messianic
The Kasdim broke the pillars of brass that were in the LORD’s house, and the bases and the bronze sea that were in the LORD’s house in pieces, and carried all of their brass to Babylon.
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Geneva Bible (1599)
Also the pillars of brasse that were in the House of the Lord, and the bases, and the brasen Sea, that was in the house of ye Lord, the Caldeans brake, and caried all the brasse of them to Babel.
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Young's Literal Translation
And the pillars of brass that are to the house of Jehovah, and the bases, and the brasen sea that is in the house of Jehovah, have the Chaldeans broken, and they bear away all the brass of them to Babylon;
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See also
Jeremiah 27:19Jeremiah 27:222 Chronicles 4:122 Chronicles 4:15Jeremiah 52:21Jeremiah 52:23Daniel 1:2
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The Fall of Jerusalem and Zedekiah's Capture
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In the KJVVerse 20,294 of 31,102

Study This Verse

SUMMARY

Jeremiah 52:17 meticulously records a pivotal moment in Judah's history: the systematic dismantling and plundering of the Jerusalem Temple by the invading Babylonian forces. This verse specifically details the removal of significant bronze (often translated as "brass") artifacts—the grand pillars, their supporting bases, and the immense "bronze sea"—underscoring the completeness of the temple's desecration and the city's devastating fall. It serves as a tangible testament to the fulfillment of divine judgment and the irreversible consequences of national disobedience, marking the physical end of an era for the people of God.

CONTEXT

  • Literary Context: Jeremiah 52 functions as a historical appendix to the prophetic book, largely paralleling and expanding upon the account found in 2 Kings 25. This chapter provides a detailed, factual recounting of Jerusalem's final siege, the capture of King Zedekiah, the destruction of the Temple, and the subsequent deportation of the Jewish people to Babylon. Jeremiah 52:17 specifically fits within the description of the Temple's systematic destruction and looting (Jeremiah 52:12-23), following the burning of the Temple and royal palace (Jeremiah 52:13) and preceding the enumeration of the exiled population (Jeremiah 52:28-30). It underscores the physical manifestation of the prophecies of judgment that Jeremiah had delivered for decades, emphasizing the complete devastation of the nation's spiritual and political center. The meticulous listing of plundered items highlights the thoroughness of the Babylonian conquest and the complete stripping of Judah's religious and national glory.
  • Historical & Cultural Context: The events of Jeremiah 52:17 occurred during the final stages of the Babylonian conquest of Judah, specifically following the third siege of Jerusalem in 586 BC. King Nebuchadnezzar II of Babylon led his forces against Jerusalem, culminating in its destruction. The Temple, built by Solomon centuries earlier, was not merely a place of worship but the very heart of Jewish national and religious identity, believed to be the dwelling place of God's presence. Its plundering was not just an act of war but a profound act of desecration, designed to demoralize the conquered people and assert Babylonian dominance. The "brass" (bronze) items mentioned were not just valuable for their material but were iconic features of the Temple, symbolizing God's covenant presence and the nation's spiritual heritage. The act of breaking them apart for transport to Babylon was a deliberate humiliation, signaling the end of an era and the complete subjugation of Judah to a foreign power. This act was a common practice for conquering empires, aiming to strip the vanquished of their wealth, symbols of power, and religious identity.
  • Key Themes: This verse powerfully contributes to several overarching themes within Jeremiah and the broader Old Testament narrative. Firstly, it highlights Divine Judgment and Consequences, demonstrating that God's warnings against idolatry and covenant unfaithfulness are indeed carried out, even against His own chosen people and their most sacred institutions. The destruction of the Temple, despite its holiness, proves that God's presence is not bound by physical structures when His people are disobedient, a theme echoed in passages like Jeremiah 7:4. Secondly, it emphasizes Desecration and Plunder, illustrating the complete subjugation and humiliation of Judah. The systematic dismantling of the Temple's grand artifacts symbolizes the stripping away of Judah's glory, autonomy, and spiritual standing. This act of desecration was a direct affront to the God of Israel, yet it was permitted as a means of judgment. Finally, it underscores the theme of Loss and Exile, as the plundering of the Temple directly precedes and accompanies the mass deportation of the Jewish people to Babylon, marking the devastating end of their homeland, their religious center, and their national identity, as prophesied in Jeremiah 25:11. The loss of these sacred objects was a profound psychological and spiritual blow to the surviving populace.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • House (Hebrew, bayith', H3068): This term, derived from a root meaning "to build," refers broadly to a dwelling place or structure. In this context, it specifically denotes the "house of the LORD" (H3068), which is the Temple in Jerusalem. The use of "house" emphasizes its function as God's dwelling place among His people, making its destruction and plundering a profound theological statement about the consequences of Israel's unfaithfulness. It signifies not just a building, but a sacred space of divine presence and covenant relationship.
  • Brass (Hebrew, nᵉchôsheth', H5178): More accurately translated as "bronze," this word refers to copper or objects made of this metal. In the context of the Temple, bronze was a significant material used for foundational and large-scale items (like the pillars and the sea), symbolizing strength, durability, and often, value. Its removal signifies the stripping away of the Temple's very substance and resilience, transforming sacred objects into mere material for the conqueror's gain.
  • Chaldeans (Hebrew, Kasdîy', H3778): This is the ethnic and geographical designation for the people of Chaldea, the dominant power of the Neo-Babylonian Empire. Their presence and actions here identify the specific agents of God's judgment, highlighting the historical accuracy and fulfillment of prophecy. They are depicted as the instruments of divine wrath, carrying out the long-foretold consequences of Judah's rebellion.

Verse Breakdown

  • "Also the pillars of brass that [were] in the house of the LORD": This clause identifies the first set of major bronze artifacts targeted: the two monumental pillars, Jachin and Boaz, which stood at the entrance of Solomon's Temple. These were not merely structural but bore significant symbolic weight, representing God's strength and the stability of His covenant with Israel. Their presence "in the house of the LORD" underscores their sacred nature, making their plundering a direct assault on the very symbols of God's presence and promise.
  • "and the bases": This refers to the elaborate bronze stands or pedestals upon which the lavers (basins for washing) rested, as described in 1 Kings 7:27-39. These were intricate works of art, further demonstrating the wealth and craftsmanship dedicated to the Temple. Their removal signifies the stripping of even the supporting elements of Temple worship and ritual purity, indicating a comprehensive and thorough dismantling.
  • "and the brasen sea that [was] in the house of the LORD": This refers to the colossal bronze basin, supported by twelve bronze oxen, used by the priests for ritual purification. Its immense size and central location symbolized purification and the abundance of God's provision for His people. Its inclusion here highlights the comprehensive nature of the plunder, as even the largest and most prominent items, central to priestly service, were not spared from the Chaldean's destructive intent.
  • "the Chaldeans brake, and carried all the brass of them to Babylon.": This final clause identifies the perpetrators—the Chaldeans (Babylonians)—and describes their ruthless actions: they "broke" these massive bronze items into transportable pieces, and then "carried" them away to their capital, Babylon. This emphasizes the methodical and thorough nature of the plunder, not just simple looting, but a deliberate, destructive dismantling to strip the Temple of its valuable materials. This act signifies the complete subjugation of Judah and the transfer of its sacred wealth and national glory to the conqueror's land, a tangible sign of their utter defeat.

Literary Devices

Jeremiah 52:17 employs several literary devices to convey its powerful message. The primary device is Synecdoche, where specific parts—the "pillars of brass," "bases," and "brasen sea"—are named to represent the whole Temple. This highlights the comprehensive nature of the destruction by focusing on its most iconic elements. Symbolism is also profoundly evident, as these bronze items, once symbols of God's dwelling and the nation's strength (Jachin and Boaz meaning "He will establish" and "In Him is strength"), are now broken and carried away, symbolizing the overturning of divine promises due to human unfaithfulness and the complete collapse of Judah's spiritual and national integrity. The detailed listing of specific items creates a strong sense of Verisimilitude and historical accuracy, making the account feel tangible and real, emphasizing the devastating reality of the judgment. Furthermore, the stark contrast between the Temple's former glory and its current state of being "broken" and "carried away" creates a powerful sense of Tragedy and loss, emphasizing the severe consequences of Judah's rebellion against God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 52:17 is a stark theological statement on the consequences of covenant disobedience and the nature of God's judgment. It powerfully illustrates that God's presence is not bound by physical structures, however sacred, when His people consistently reject His commands. The destruction of the Temple, the very symbol of God's dwelling among Israel, serves as a tangible, painful lesson that ritual and religious artifacts cannot substitute for genuine faithfulness and obedience. This event underscores the principle that God's holiness demands justice, and persistent sin will inevitably lead to severe consequences, even for His chosen nation. Yet, even in judgment, God's ultimate purpose is redemptive, laying the groundwork for a future restoration and a new covenant that would transcend physical temples.

REFLECTION AND APPLICATION

Jeremiah 52:17 offers a profound lesson for believers today. It serves as a stark reminder that outward religious practices, impressive church buildings, or even a rich spiritual heritage do not guarantee God's favor if the heart of the people is far from Him. The plundering of the Temple, the most sacred place on earth for Israel, underscores that God values genuine obedience and faithfulness over mere ritual or physical structures. This passage challenges us to examine where our trust truly lies: Is it in the external symbols of faith, or in a living, dynamic relationship with the sovereign God? For contemporary believers, this prompts reflection on the danger of spiritual complacency, the importance of personal and corporate holiness, and the reality that God's word, including His warnings, will always come to pass. It calls us to prioritize internal transformation over external display, remembering that the true "temple" of God is now found in the hearts of believers and the collective body of Christ. Even in times of profound loss and judgment, this passage implicitly points to God's ultimate sovereignty and His ability to work through devastation for His redemptive purposes, ultimately leading to a new and better covenant.

Questions for Reflection

  • What "sacred cows" or external religious symbols might we be trusting in today, rather than in a genuine relationship with God?
  • How does the destruction of the Temple challenge our understanding of God's presence and His relationship with physical places of worship?
  • In what ways might we be guilty of spiritual complacency, relying on past blessings or traditions instead of present obedience?
  • How can we ensure that our faith is rooted in a living relationship with God, rather than in outward forms or rituals?

FAQ

What were the "pillars of brass" and the "brasen sea" mentioned in this verse?

Answer: The "pillars of brass" refer to the two massive bronze (or brass) pillars named Jachin and Boaz, which stood prominently at the entrance of Solomon's Temple. They were not merely structural but held significant symbolic meaning, representing strength and stability. Their construction is detailed in 1 Kings 7:15-22 and 2 Chronicles 3:15-17. The "brasen sea" was an enormous bronze basin, supported by twelve bronze oxen, located in the Temple courtyard. It was used by the priests for ceremonial washing and symbolized purification. Its construction is described in 1 Kings 7:23-26. Both were iconic, valuable, and sacred elements of the Temple, making their destruction and removal a profound act of desecration.

Why did the Chaldeans (Babylonians) break these items instead of just carrying them away whole?

Answer: The Chaldeans broke these large bronze items because they were too massive to transport intact. The pillars were approximately 27 feet tall and 6 feet in diameter, and the "sea" was about 15 feet in diameter and 7.5 feet deep, weighing many tons. By breaking them into smaller pieces, the Babylonians could more easily transport the valuable bronze material back to Babylon, where it would likely be melted down and repurposed for their own use, demonstrating their complete conquest and the stripping of Judah's wealth. This act of breaking also symbolized the utter destruction and humiliation of the Temple and the nation of Judah, ensuring that these symbols of Israel's God would not remain intact to inspire hope or resistance.

CHRIST-CENTERED FULFILLMENT

Jeremiah 52:17, depicting the violent dismantling of the physical Temple, powerfully foreshadows the shift from a localized, material dwelling place of God to a spiritual, universal one centered in Christ. The Old Testament Temple, with its pillars, bases, and bronze sea, was a shadow of the ultimate reality to come. These elements, representing strength, stability, and purification, found their true and perfect fulfillment in Jesus Christ. He is the true Temple, the very dwelling place of God among humanity, as John 1:14 declares that the Word "dwelt among us." The breaking of the physical Temple's bronze components, symbolic of its end, points to the new covenant established through Christ's sacrifice, which rendered the old sacrificial system and its physical structures obsolete (Hebrews 8:13). Jesus himself prophesied the destruction of the Temple, stating that not one stone would be left upon another (Matthew 24:2), and famously declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of His body (John 2:19-21). Thus, the plundering of the Temple in Jeremiah 52:17, while a sign of judgment on Old Covenant Israel, ultimately serves as a poignant historical marker pointing to the glorious reality that God's presence is no longer confined to a building of "brass" and stone, but is perfectly embodied in Christ and, through Him, in His people, the Church, who are now the spiritual temple of the living God (1 Corinthians 3:16; Ephesians 2:19-22). This transition signifies a move from external ritual to internal transformation, from a physical structure to a living, spiritual community.

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Commentary on Jeremiah 52 verses 12–23

We have here an account of the woeful havoc that was made by the Chaldean army, a month after the city was taken, under the command of Nebuzaradan, who was captain of the guard, or general of the army, in this action. In the margin he is called the chief of the slaughter-men, or executioners; for soldiers are but slaughter-men, and God employs them as executioners of his sentence against a sinful people. Nebuzaradan was chief of those soldiers, but, in the execution he did, we have reason to fear he had no eye to God, but he served the king of Babylon and his own designs, now that he came into Jerusalem, into the very bowels of it, as captain of the slaughter-men there. And, 1. He laid the temple in ashes, having first plundered it of every thing that was valuable: He burnt the house of the Lord, that holy and beautiful house, where their fathers praised him, Isa 64:11. 2. He burnt the royal palace, probably that which Solomon built after he had built the temple, which was, ever since, the king's house. 3. He burnt all the houses of Jerusalem, that is, all the houses of the great men, or those particularly; if any escaped, it was only some sorry cottages for the poor of the land. 4. He broke down all the walls of Jerusalem, to be revenged upon them for standing in the way of his army so long. Thus, of a defenced city, it was made a ruin, Isa 25:2. 5. He carried away many into captivity (Jer 52:15); he took away certain of the poor of the people, that is, of the people in the city, for the poor of the land (the poor of the country) he left for vine-dressers and husbandmen. He also carried off the residue of the people that remained in the city, that had escaped the sword and famine, and the deserters, such as he thought fit, or rather such as God thought fit; for he had already determined some for the pestilence, some for the sword, some for famine, and some for captivity, Jer 15:2. But, 6. Nothing is more particularly and largely related here than the carrying away of the appurtenances of the temple. All that were of great value were carried away before, the vessels of silver and gold, yet some of that sort remained, which were now carried away, Jer 52:19. But most of the temple-prey that was now seized was of brass, which, being of less value, was carried off last. When the gold was gone, the brass soon went after it, because the people repented not, according to Jeremiah's prediction, Jer 27:19, etc. When the walls of the city were demolished, the pillars of the temple were pulled down too, and both in token that God, who was the strength and stay both of their civil and their ecclesiastical government, had departed from them. No walls can protect those, nor pillars sustain those, from whom God withdraws. These pillars of the temple were not for support (for there was nothing built upon them), but for ornament and significancy. They were called Jachin - He will establish; and Boaz - In him is strength; so that the breaking of these signified that God would no longer establish his house nor be the strength of it. These pillars are here very particularly described (Jer 52:21-23, from Kg1 7:15), that the extraordinary beauty and stateliness of them may affect us the more with the demolishing of them. All the vessels that belonged to the brazen altar were carried away; for the iniquity of Jerusalem, like that of Eli's house, was not to be purged by sacrifice or offering, Sa1 3:14. It is said (Jer 52:20), The brass of all these vessels was without weight; so it was in the making of them (Kg1 7:47), the weight of the brass was not then found out (Ch2 4:18), and so it was in the destroying of them. Those that made great spoil of them did not stand to weigh them, as purchasers do, for, whatever they weighted, it was all their own.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–23. Public domain.
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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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