Jeremiah 52:6

Translation
King James Version
And in the fourth month, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land.
Ask
KJV (with Strong's)
And in the fourth H7243 month H2320, in the ninth H8672 day of the month H2320, the famine H7458 was sore H2388 in the city H5892, so that there was no bread H3899 for the people H5971 of the land H776.
Ask
Complete Jewish Bible
On the ninth day of the fourth month, when the famine in the city was so severe that there was no food for the people of the land,
Ask
Berean Standard Bible
By the ninth day of the fourth month, the famine in the city was so severe that the people of the land had no food.
Ask
American Standard Version
In the fourth month, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land.
Ask
World English Bible Messianic
In the fourth month, in the ninth day of the month, the famine was severe in the city, so that there was no bread for the people of the land.
Ask
Geneva Bible (1599)
Now in the fourth moneth, the ninth day of the moneth, the famine was sore in ye citie, so that there was no more bread for ye people of the land.
Ask
Young's Literal Translation
In the fourth month, in the ninth of the month, when the famine is severe in the city, and there hath been no bread for the people of the land,
Ask
See also
Jeremiah 39:2Isaiah 3:12 Kings 25:3Jeremiah 38:9Jeremiah 25:10Lamentations 4:4Lamentations 4:6
See on the biblical-era map
The Fall of Jerusalem and Zedekiah's Capture
The Fall of Jerusalem and Zedekiah's Capture View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 20,283 of 31,102

Study This Verse

SUMMARY

Jeremiah 52:6 offers a poignant and precise historical account of the devastating famine that gripped Jerusalem during the final, brutal stages of the Babylonian siege. It meticulously records the exact date—the ninth day of the fourth month—when the city's food supply completely collapsed, leaving its inhabitants without any form of sustenance. This verse powerfully underscores the dire and tragic consequences of Judah's persistent rebellion against God, serving as a grim testament to the painful fulfillment of prophetic warnings and the culmination of divine judgment upon a disobedient nation.

CONTEXT

  • Literary Context: Jeremiah 52 serves as a historical appendix to the prophetic book, largely paralleling the account found in 2 Kings 24-25. It provides a detailed, chronological narrative of Jerusalem's final downfall, the destruction of the Temple, and the subsequent exiles to Babylon. Coming after Jeremiah's extensive prophetic oracles of judgment and hope, this chapter functions as a stark historical validation of his warnings, demonstrating that God's word ultimately comes to pass. Verse 6 specifically follows the description of the siege's commencement in Jeremiah 52:4, setting the stage for the city's eventual breach and capture detailed in the verses that immediately follow, particularly Jeremiah 52:7. It highlights the escalating severity of the siege conditions, building to the climax of the city's collapse.
  • Historical & Cultural Context: The events described in Jeremiah 52:6 occurred during the reign of King Zedekiah, the last king of Judah, specifically in 586 BC. Nebuchadnezzar II of Babylon had laid siege to Jerusalem for over two years, a common military tactic in the ancient Near East designed to starve out a city and force its surrender. Jerusalem, though heavily fortified, relied on its internal resources, which were finite. A prolonged siege would inevitably lead to extreme deprivation, with famine being a horrific but expected outcome. Such conditions often led to widespread disease, death, and even acts of cannibalism, as tragically depicted in the book of Lamentations, particularly Lamentations 2:20 and Lamentations 4:10. The "people of the land" refers to the general populace, emphasizing that the suffering was not confined to soldiers or the elite but was a widespread catastrophe affecting every segment of society.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic tradition. Primarily, it underscores the theme of Divine Judgment and the Consequences of Disobedience. The famine and the fall of Jerusalem were not random historical occurrences but were understood as God's righteous judgment upon Judah for its persistent idolatry, covenant unfaithfulness, and rejection of His prophets' warnings, especially those of Jeremiah. This aligns with the warnings found in the Mosaic covenant, such as those in Deuteronomy 28:52. The verse also highlights the Suffering of God's People, even in judgment, evoking a profound sense of pathos and the tragic cost of rebellion. Finally, it serves as a grim fulfillment of Prophetic Warning, demonstrating that God's word, though often rejected and ridiculed, ultimately comes to pass, as seen in Jeremiah's consistent message throughout the book, from his initial call in Jeremiah 1 to his final prophecies.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sore (Hebrew, châzaq', H2388): This word means "to fasten upon; hence, to seize, be strong... be (wax) sore, strengthen (self)." When applied to the famine, as it is here, châzaq signifies that the famine had become "strong" or "severe" in its grip. It was not merely a scarcity but had taken a firm, unyielding hold on the city, indicating an extreme and unbearable intensity of hunger that had seized the populace. This emphasizes the critical, life-threatening stage of the food shortage, where the famine's power was undeniable and overwhelming.
  • famine (Hebrew, râʻâb', H7458): Meaning "hunger (more or less extensive); dearth, famine." This term precisely identifies the nature of the crisis. Coupled with châzaq, it paints a picture of a widespread and profound lack of food, leading directly to starvation. It is the direct and intended consequence of the prolonged siege, designed to break the will of the besieged through the most basic human need, demonstrating the city's utter vulnerability.
  • bread (Hebrew, lechem', H3899): Referring to "food (for man or beast), especially bread, or grain (for making it)." In ancient Israelite culture, bread was the staple of life, often synonymous with food in general. The declaration that "there was no bread" signifies not just a lack of a particular food item, but a complete absence of any basic sustenance. This highlights the absolute destitution and the complete collapse of the food supply chain within the besieged city, indicating a state of utter desperation and impending death.

Verse Breakdown

  • "And in the fourth month, in the ninth day of the month": This precise temporal marker, typical of historical accounts in the Bible, grounds the event in a specific time. The "fourth month" (Tammuz, roughly equivalent to July) and "ninth day" indicate a date well into the summer, after many months of siege (which began in the tenth month of the ninth year of Zedekiah, Jeremiah 52:4). This specificity lends credibility and gravity to the unfolding tragedy, emphasizing the prolonged and agonizing suffering that preceded this critical point of no return.
  • "the famine was sore in the city": This clause describes the devastating condition within Jerusalem. The famine, a direct and intended result of the Babylonian siege, had intensified to an unbearable degree. The word "sore" (Hebrew châzaq) conveys the severity and strength of the hunger, indicating that it had become acute, pervasive, and had taken a firm grip on every inhabitant. The city, once a symbol of strength and divine protection, was now a place of extreme suffering and imminent collapse.
  • "so that there was no bread for the people of the land": This final clause articulates the ultimate, catastrophic consequence of the severe famine: a complete and utter lack of basic sustenance. "Bread" (Hebrew lechem) represents all food, signifying total deprivation and the exhaustion of all reserves. The phrase "people of the land" refers to the general populace, underscoring that the suffering was universal, affecting everyone from the highest to the lowest, illustrating the complete breakdown of societal order and the desperate, dying plight of the besieged.

Literary Devices

Jeremiah 52:6 employs several powerful literary devices to convey the profound tragedy of Jerusalem's fall. The most prominent is Realism, as the verse offers a stark, unvarnished depiction of the siege's brutal reality, focusing on the tangible suffering of famine rather than abstract theological concepts. This unflinching portrayal is designed to evoke Pathos, drawing the reader into the emotional agony and desperation of the besieged city. The precise dating ("in the fourth month, in the ninth day of the month") functions as Verisimilitude, enhancing the sense of historical accuracy and making the suffering feel immediate and undeniable, grounding the narrative in concrete historical fact. Furthermore, the statement "so that there was no bread for the people of the land" is a form of Hyperbole, powerfully conveying the absolute, crushing lack of sustenance, emphasizing that what little might have remained was utterly insufficient for a population on the brink of starvation. This grim detail also serves as Foreshadowing, hinting at the imminent collapse of the city walls and the subsequent destruction and exile, as starvation was a primary tool for breaking a city's resistance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 52:6 stands as a stark testament to the principle of divine judgment and the severe consequences of covenant unfaithfulness. The famine, a direct result of the prolonged siege, was not merely a military tactic but was understood by Jeremiah and other prophets as God's righteous hand at work, fulfilling the curses outlined in the Mosaic Law for disobedience (e.g., Deuteronomy 28:52). This verse underscores the gravity of Judah's rebellion, demonstrating that persistent sin and rejection of God's warnings ultimately lead to devastating outcomes. It highlights God's sovereignty over nations and history, even in moments of profound human suffering, and serves as a somber reminder that His word, whether of blessing or judgment, will always come to pass.

REFLECTION AND APPLICATION

The vivid depiction of famine in Jeremiah 52:6 serves as a powerful and enduring lesson for believers today. It reminds us of the profound and often painful consequences that can arise from sustained disobedience and a hardened heart towards God's truth. Just as ancient Judah experienced the physical and societal collapse due to their spiritual rebellion, so too can individuals and communities face severe spiritual and relational destitution when they consistently reject divine wisdom and guidance. This verse calls us to deep introspection: Are we listening to God's warnings, whether through His Word, His Spirit, or the counsel of godly mentors? Do we recognize the subtle ways in which spiritual "famine" can begin to take hold in our lives—a lack of nourishment from the Word, a hunger for worldly things over spiritual truth, a weakening of faith due to neglect? It compels us to cultivate a posture of humility, repentance, and diligent pursuit of God's will, understanding that true flourishing comes from abiding in Him, the source of all life and sustenance.

Questions for Reflection

  • In what areas of my life might I be experiencing a "spiritual famine" due to neglect or disobedience?
  • How does this verse challenge my understanding of God's justice alongside His mercy?
  • What warnings or promptings from God might I be neglecting, and what are the potential consequences of such neglect?
  • How can I better nourish my soul with the "bread of life" to avoid spiritual destitution?

FAQ

Why is the famine so specifically dated in Jeremiah 52:6?

Answer: The precise dating ("in the fourth month, in the ninth day of the month") serves several crucial purposes. Firstly, it lends historical authenticity and credibility to the account, grounding the narrative in specific, verifiable events. This level of detail is common in ancient historical records and prophetic fulfillments, emphasizing that these were not vague predictions but concrete occurrences. Secondly, it highlights the culmination of suffering. By specifying the exact day the famine became "sore" (extreme), the text underscores the prolonged and escalating agony endured by the besieged. It marks the point of utter desperation, just before the city's walls were breached, as described in Jeremiah 52:7. This precision emphasizes the severity of God's judgment and the depth of the people's plight.

How does this verse relate to God's character, especially His love and mercy?

Answer: While Jeremiah 52:6 vividly portrays the harsh reality of divine judgment and its devastating consequences, it must be understood within the broader context of God's character, which is ultimately defined by both justice and steadfast love. The famine and the fall of Jerusalem were not arbitrary acts of cruelty but the culmination of centuries of Israel's rebellion and rejection of God's covenant. God had repeatedly sent prophets, including Jeremiah, to warn His people and call them to repentance, demonstrating immense patience and mercy (e.g., Jeremiah 7:25-26). The judgment, therefore, was a sorrowful but necessary act to uphold His holiness and justice, and to prune His people for future restoration. Even in judgment, God's ultimate purpose was redemptive, aiming to bring His people back to Himself, as promised in passages like Jeremiah 29:10-14. The severity of the judgment underscores the gravity of sin and the profound value God places on faithfulness.

CHRIST-CENTERED FULFILLMENT

Jeremiah 52:6, with its grim depiction of a city starving for "bread," finds profound Christ-centered fulfillment in the New Testament. While the physical famine in Jerusalem was a consequence of sin and judgment, it foreshadows a deeper spiritual hunger that only Christ can satisfy. Humanity, spiritually speaking, was in a state of profound famine, alienated from God and unable to provide for its own deepest needs. The Law, like the besieged city, could only reveal the extent of this spiritual starvation, but could not provide the sustenance. Christ, through His sacrificial death, became the ultimate provision, offering Himself as the spiritual nourishment that brings eternal life to those who believe. Jesus declared Himself to be the "bread of life" in John 6:35, stating that whoever comes to Him will never hunger. He satisfies the hunger for righteousness (Matthew 5:6), the thirst for living water (John 4:14), and delivers from the ultimate judgment of sin. Thus, the desperate cry for "bread" in Jerusalem points forward to the universal human need for the life-giving sustenance found only in Jesus Christ, the true "bread from heaven" (John 6:32-33).

Copy as

Commentary on Jeremiah 52 verses 1–11

This narrative begins no higher than the beginning of the reign of Zedekiah, though there were two captivities before, one in the fourth year of Jehoiakim, the other in the first of Jeconiah; but probably it was drawn up by some of those that were carried away with Zedekiah, as a reproach to themselves for imagining that they should not go into captivity after their brethren, with which hopes they had long flattered themselves. We have here, 1. God's just displeasure against Judah and Jerusalem for their sin, Jer 52:3. His anger was against them to such a degree that he determined to cast them out from his presence, his favourable gracious presence, as a father, when he is extremely angry with an undutiful son, bids him get out of his presence, he expelled them from that good land that had such tokens of his presence in providential bounty and that holy city and temple that had such tokens of his presence in covenant-grace and love. Note, Those that are banished from God's ordinances have reason to complain that they are in some degree cast out of his presence; yet none are cast out from God's gracious presence but those that by sin have first thrown themselves out of it. This fruit of sin we should therefore deprecate above any thing, as David (Psa 51:11), Cast me not away from thy presence. 2. Zedekiah's bad conduct and management, to which God left him, in displeasure against the people, and for which God punished him, in displeasure against him. Zedekiah had arrived at years of discretion when he came to the throne; he was twenty-one years old (Jer 52:1); he was none of the worst of the kings (we never read of his idolatries), yet his character is that he did evil in the eyes of the Lord, for he did not do the good he should have done. But that evil deed of his which did in a special manner hasten this destruction was his rebelling against the king of Babylon, which was both his sin and his folly, and brought ruin upon his people, not only meritoriously, but efficiently. God was greatly displeased with him for his perfidious dealing with the king of Babylon (as we find, Eze 17:15, etc.); and, because he was angry at Judah and Jerusalem, he put him into the hand of his own counsels, to do that foolish thing which proved fatal to him and his kingdom. 3. The possession which the Chaldeans at length gained of Jerusalem, after eighteen months' siege. They sat down before it, and blocked it up, in the ninth year of Zedekiah's reign, in the tenth month (Jer 52:4), and made themselves masters of it in the eleventh year in the fourth month, Jer 52:6. In remembrance of these two steps towards their ruin, while they were in captivity, they kept a fast in the fourth month, and a fast in the tenth (Zac 8:19): that in the fifth month was in remembrance of the burning of the temple, and that in the seventh of the murder of Gedaliah. We may easily imagine, or rather cannot imagine, what a sad time it was with Jerusalem, during this year and half that it was besieged, when all provisions were cut off from coming to them and they were ever and anon alarmed by the attacks of the enemy, and, being obstinately resolved to hold out to the last extremity, nothing remained but a certain fearful looking for of judgment. That which disabled them to hold out, and yet could not prevail with them to capitulate, was the famine in the city (Jer 52:6); there was no bread for the people of the land, so that the soldiers could not make good their posts, but were rendered wholly unserviceable; and then no wonder that the city was broken up, Jer 52:7. Walls, in such a case, will not hold out long without men, any more than men without walls; nor will both together stand people in any stead without God and his protection. 4. The inglorious retreat of the king and his mighty men. They got out of the city by night (Jer 52:7) and made the best of their way, I know not whither, nor perhaps they themselves; but the king was overtaken by the pursuers in the plains of Jericho, his guards were dispersed, and all his army was scattered from him, Jer 52:8. His fright was not causeless, for there is no escaping the judgments of God; they will come upon the sinner, and will overtake him, let him flee where he will (Deu 28:15), and these judgments particularly that are here executed were there threatened, Jer 51:52, Jer 51:53, etc. 5. The sad doom passed upon Zedekiah by the king of Babylon, and immediately put in execution. he treated him as a rebel, gave judgment upon him, Jer 51:9. One cannot think of it without the utmost vexation and regret that a king, a king of Judah, a king of the house of David, should be arraigned as a criminal at the bar of this heathen king. But he humbled not himself before Jeremiah the prophet; therefore God thus humbled him. Pursuant to the sentence passed upon him by the haughty conqueror, his sons were slain before his eyes, and all the princes of Judah (Jer 52:10); then his eyes were put out, and he was bound in chains, carried in triumph to Babylon; perhaps they made sport with him, as they did with Samson when his eyes were put out; however, he was condemned to perpetual imprisonment, wearing out the remainder of his life (I cannot say his days, for he saw day no more) in darkness and misery. He was kept in prison till the day of his death, but had some honour done him at his funeral, Jer 34:5. Jeremiah had often told him what it would come to, but he would not take warning when he might have prevented it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
Copy as
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 52:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.