Jeremiah 32:29 kjv
And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.
Jeremiah 32:29 nkjv
And the Chaldeans who fight against this city shall come and set fire to this city and burn it, with the houses on whose roofs they have offered incense to Baal and poured out drink offerings to other gods, to provoke Me to anger;
Jeremiah 32:29 niv
The Babylonians who are attacking this city will come in and set it on fire; they will burn it down, along with the houses where the people aroused my anger by burning incense on the roofs to Baal and by pouring out drink offerings to other gods.
Jeremiah 32:29 esv
The Chaldeans who are fighting against this city shall come and set this city on fire and burn it, with the houses on whose roofs offerings have been made to Baal and drink offerings have been poured out to other gods, to provoke me to anger.
Jeremiah 32:29 nlt
The Babylonians outside the walls will come in and set fire to the city. They will burn down all these houses where the people provoked my anger by burning incense to Baal on the rooftops and by pouring out liquid offerings to other gods.
Jeremiah 32 29 Cross References
| Verse | Text | Reference |
|---|---|---|
| Jeremiah 32:29 | "...And they shall come and fight against this city; and I will give it into the hand of the Chaldeans, and they shall burn it with fire..." | The prophesied destruction of Jerusalem by the Babylonians. |
| Jeremiah 21:7 | "...And afterwards, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as remain in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword..." | Explicitly states who would conquer Jerusalem. |
| Ezekiel 5:2 | "...And thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled..." | Foretells a portion of Jerusalem being destroyed by fire. |
| 2 Kings 25:9 | "And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and all the houses of the great men, burnt he with fire." | Historical account of the burning of Jerusalem. |
| Isaiah 1:7 | "Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers." | Imagery of desolation mirroring the prophecy. |
| Jeremiah 17:18 | "Let them be confounded that persecute me, but let not me be confounded: let them be driven back with the time, but let not me be driven back: bring upon them the day of evil, and with the double destruction destroy them." | A prayer for divine retribution against enemies, aligning with God's action. |
| Psalm 103:8 | "The LORD is merciful and gracious, slow to anger, and plenteous in mercy." | Underpins God's disciplinary actions, which are not purely punitive. |
| Deuteronomy 28:24 | "And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron." | Consequences of disobedience, including desolation and hardship. |
| Leviticus 26:16 | "I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart..." | Divine punishment for sin, including fiery destruction. |
| Jeremiah 29:10 | "For thus saith the LORD, That after seventy years be accomplished at Babylon shall I visit you, and perform my good word toward you, in bringing you again to this place." | God's promise of future restoration after the judgment. |
| Jeremiah 30:18 | "Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces..." | The theme of restoration following exile. |
| Jeremiah 33:10-11 | "Thus saith the LORD; Again there shall be heard in this place, whereof ye say, It is desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, There shall yet be heard the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever..." | Vision of restored joy and praise in Jerusalem after judgment. |
| Romans 11:26 | "...and so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:" | New Testament echo of salvation stemming from Jerusalem. |
| Acts 3:21 | "...whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of his holy prophets since the world began." | The ultimate restoration of all things spoken by prophets, including Jeremiah. |
| John 3:16 | "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." | The ultimate expression of God's desire to save rather than destroy. |
| 2 Corinthians 5:19 | "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." | Christ's work of reconciliation, mirroring God's ultimate plan for His people. |
| Revelation 18:8 | "Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God which judgeth her." | The imagery of divine judgment upon a corrupted city. |
| Psalm 89:14 | "Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face." | God's character, blending justice and mercy. |
| Isaiah 54:7 | "For a small moment have I forsaken thee; but with great mercies will I gather thee." | God's temporary abandonment followed by abundant mercy. |
Jeremiah 32 verses
Jeremiah 32 29 Meaning
The people of Jerusalem will be struck by the Chaldeans, not in destruction, but in judgment. This destruction is not absolute; a remnant will be preserved. The cause is their sin and rebellion against God, yet God declares that His intentions are to rebuild and restore them, not to destroy them eternally.
Jeremiah 32 29 Context
Jeremiah 32 occurs during the final siege of Jerusalem by Nebuchadnezzar, king of Babylon, shortly before the city's fall. The Babylonian army had surrounded Jerusalem, and the situation was dire. In this chapter, God commands Jeremiah to buy a piece of land from his cousin Hanamel, even though the city was destined to fall into the hands of the Chaldeans. This act was symbolic of faith and a testament to God's future promises of restoration. The immediate historical backdrop is one of war, despair, and impending doom for the city and its inhabitants. The verse itself highlights God's allowance for the destruction by the Chaldeans as a direct consequence of Judah's disobedience.
Jeremiah 32 29 Word Analysis
- כִּי (ki): "for," "because." This is a common conjunction introducing a reason or cause.
- יָבֹאוּ (yavo'u): "they shall come." Third person plural, imperfect tense of the verb בּוֹא (bo'), meaning "to come" or "to enter." Refers to the approaching Chaldean army.
- וּבָאוּ (u'vavu): "and they shall come." The waw ("and") connects this clause, showing the consequence or action following.
- וְהִצִּיתוּ (v'hitzitu): "and they shall set it on fire." From the verb צִית (tsit), a Niphal stem which means to cause to be put on fire, to burn. This is a direct statement of the city's fate.
- אֶת־ (et): A direct object marker.
- הָעִ֣יר (ha'ir): "the city." The definite article הַ (ha-) combined with עִיר (ir), "city." Refers specifically to Jerusalem.
- הַזֹּאת (hazot): "this." A feminine demonstrative pronoun indicating proximity or immediacy.
- בָּאֵ֣שׁ (va'eshi): "with fire." The preposition בְּ (be-) meaning "with" or "in," and אֵשׁ (esh), "fire." Emphasizes the method of destruction.
- וְנָתַתִּ֞י (v'natati): "and I will give." First person singular, imperfect tense of the verb תּוֹ (natan), meaning "to give." This "I" refers to God Himself, indicating His permissive or active role in handing the city over.
- אֹתָהּ (otah): "her" or "it." The direct object pronoun, referring to "the city."
- בְּיַ֣ד (b'yad): "into the hand of." The preposition בְּ (be-) plus יָד (yad), "hand." In ancient Near Eastern thought, the "hand" often represented power, control, or possession.
- הַכַּשְׂדִּ֞ים (hakasdim): "the Chaldeans." The definite article plus כשדים (Kasdim), referring to the Babylonians.
- וּבְיַ֤ד (u'v'yad): "and into the hand of." Another instance of God giving the city over.
- שֹׂנְאֶ֨יהָ (so'ne'eiha): "her enemies." Plural construct of שׂנֵא (sene), "hater" or "enemy." Refers to those who hate Jerusalem, meaning its conquerors.
- וּבְיַד֙ (u'v'yad): "and into the hand of." Again emphasizing God's control over the process.
- מוֹתֶ֤תֶהָ (moteeteha): "those who seek its life" or "its destroyers." Derived from the root מּוּת (mut), "to die." The meaning is those who are causing its death or destruction, the pursuers.
Word Group Analysis:
The repeated phrase "וּבְיַד֙" (u'v'yad), meaning "and into the hand of," emphasizes God's sovereignty over the conquerors and their actions. The pairing of "הַכַּשְׂדִּ֞ים" (the Chaldeans) with "שֹׂנְאֶ֨יהָ" (her enemies) and "מוֹתֶ֤תֶהָ" (those who seek its life) collectively signifies the instruments of judgment that God is deploying against His unfaithful people. The overarching message is that even in devastating judgment, God is in control, sovereignly ordaining the means of chastisement.
Jeremiah 32 29 Bonus Section
This verse serves as a strong reminder that human actions, even those of war and conquest, operate within God's overarching plan and permission. The dual nature of God's involvement – judging sin while intending ultimate restoration – is a recurring theme throughout the Old Testament. The conquest and destruction of Jerusalem were necessary steps in God's redemptive program, leading to the Babylonian exile and subsequent return, which ultimately pointed towards a greater, messianic restoration. This passage highlights that God’s justice is inextricably linked with His mercy, as judgment is always a means to a redemptive end.
Jeremiah 32 29 Commentary
This verse reveals a pivotal aspect of divine sovereignty: God is in control even when He permits or actively uses hostile forces to bring judgment. The burning of Jerusalem by the Chaldeans is presented not as an accident of war but as a divine act, a consequence of the city's sin. Yet, the preceding verses (Jer 32:25-28) establish that this destruction is disciplinary, not annihilating. God’s people have rebelled, and fire is the prescribed consequence. The invaders, the Chaldeans, are agents of God's justice, described as both "her enemies" and those who "seek her life," emphasizing the fatal nature of their intent. However, this verse stands within the larger narrative of Jeremiah where God's judgment is always followed by a promise of restoration, as clearly indicated in other parts of Jeremiah (Jer 29:10, Jer 30:18, Jer 33:11). The divine allowance for this devastating destruction underscores the seriousness of sin and the holiness of God.