Jeremiah 51:30

Jer 51:30 The mighty men of Babylon have forborn to fight, they have remained in [their] holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.

Ver. 30. The mighty men of Babylon have forborne to fight.] At Cyrus’s first coming they gave him battle; but being worsted, they from thenceforth remained in their holds till Babylon was taken.

Their might hath failed.] Or, Their courage is shrunk, as Jacob’s sinew did. {Gen 32:32}

They became as women.] See Jer 50:37.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 51:30-32. The mighty men of Babylon have forborne to fight: they have remained, &c. — “The year before the siege of Babylon, Cyrus overthrew Belshazzar in battle, whereupon his army retreated within the walls, where they were shut up by him and besieged. Afterward, when Cyrus entered the city, he ordered public proclamation to be made, that all persons should keep within their houses, and whoever was found abroad should be put to death; and threatened to set their houses on fire, if any offered to hurt the soldiers from the tops of their houses.” They became as women — Timorous, and without courage. They have burned their dwelling-places — The enemy have burned their houses. Her bars are broken — All her fortresses, and what she confided in as her chief defence against the enemy. One post shall run to meet another — Messengers shall run from different parts, and so fall in with one another, all carrying the same intelligence to the same person, that the city was taken on the part every one came from. This is a very natural description of what may be supposed to happen on a city being taken by surprise in the middle of the night; for, as fast as the alarm spread, people would be posting away with the news from all parts to the head-quarters. The translation of the last clause, to show the king of Babylon that his city is taken at one end, is not accurate: the word מקצהdoes not mean at one end, for one is not in the text, but at the extremity. It may not be improper to observe further here, that though it seems unusual to say that one messenger runs to meet another, to acquaint any one with the same news, the usual expression in such a case being, that one messenger follows upon the heels of another; yet, in this matter, this unusual way of speaking was exactly descriptive of the fact; for Babylon being taken by a party of soldiers entering by the channel of the Euphrates at each extremity of the city, the messengers who carried the news to the king at his palace would actually run toward and meet each other at or near the palace, as they came from opposite quarters, to acquaint him that his city was taken at the extremities; for we cannot but suppose that people would run from each end of the city to the palace as soon as Cyrus’s men entered. The passage in the original has great beauty and sublimity, which, however, is almost lost in our translation. Houbigant seems to give it its due force, rendering the verbs in the present tense, and omitting the connecting particles, which greatly augments its energy, thus: “Courier comes to meet courier — messenger meets messenger — to inform the king of Babylon that his city is taken at the extremity, that the passages are stopped, [or surprised, see Jer 51:41,] that fires are burning among the reeds, that the men of war are terrified.” The passages here mentioned “were most probably the entrances into the city from the river side, which were secured by gates that ought, as Herodotus observes, to have been fast barred, which, if it had been done, would have effectually frustrated the attempt of the enemy; but being left open and unguarded, on account of the public festivity, the assailants were in possession of those entrances, and in the heart of the city, before the besieged were aware of it.” The word אגמים, here rendered reeds, properly signifies marshes or lakes; and the phrase here seems to import, that the enemies had burned up all the outworks belonging to the marshy grounds about the river Euphrates. — Lowth.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

forborne to fight--for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.

remained in . . . holds--not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 30. The mighty men - have forborne to fight] They were panic-struck when they found the Medes and Persians within their walls, and at once saw that resistance was useless.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet shows here, as by the finger, the manner of the destruction of Babylon, such as it is described by heathen authors. He then says, that the valiant men of Babylon, even those who had been chosen to defend the city, ceased to fight For the city was taken rather by craft than by open force; for after a long siege, Cyrus was laughed to scorn by the Babylonians; then they securely held a feast. In the meantime two eunuchs of Belshazzar passed over to Cyrus; for; as Xenophon relates, the tyrant had slain the son of one, and by way of disgrace castrated the other. Hence, then, it was that they revolted from him; and Cyrus was instructed by them how he could take the city. The fords were dried-up, when Belshazzar suspected no such thing, and in the night he heard that the city was taken. Daniel gives a clearer description; for he says that there was held a stated feast, and that the hand of a writer appeared on the wall, and that the king, being frightened, had heard from Daniel that the end of his kingdom was near at hand, and that the city was taken that very night. (Daniel 5:25-30.) hence the Prophet says now that the valiant men desisted, so that they did not fight. He indeed speaks of what was future, but, we know what was the manner of the prophets, for they related what was to come as though it had already taken place.

He afterwards adds, that they sat down in their fortresses, for the city was not taken by storm — there was no fighting; but the forces passed silently through the fords, and the soldiers entered into the middle of the city; the king was slain together with all his satraps, and then all parts of the city were taken possession of. We now, then, see that the Spirit of God spoke by the mouth of Jeremiah, as of a thing that had already taken place.

He then adds, that their valor had failed or languished, even because terror stupefied them when they heard that the city was taken. So also true became what is added, that they became women, that they were like women as to courage, for no one dared to oppose the conquerors. Fighting might have still been carried on by so large a multitude, yea, they might have engaged with their enemies in hundred or in thousand of the streets of the city, for it would have been easy in the night to distress them: but the Prophet says, that they all became women as to courage. At last, he adds, that that burnt by enemies were the palaces, and that the bars of the gates were broken; for no one dared to summon to arms after it was heard that the city was taken. It follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(30) The mighty men of Babylon have for born to fight.—The verses that follow paint the capture of the city by the stratagem related in the Note on Jer_50:24. Those who “have burned” are, of course, the invaders. They here begin by setting the houses of the city on fire and breaking open the gates that led from the river into the streets of the city, while the panic-stricken people fled to their citadel in despair.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. Description of the capture of Babylon.

they are become as women] Cp. Jer_50:37.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And that the passages are stopped,.... Or "taken", or "seized" (o); where Cyrus placed soldiers to keep them; these were the passages leading from the river Euphrates to the city, the keys of it; the little gates, that Herodotus (p) speaks of, leading to the river, which were left open that night. Kimchi thinks the towers built by the river side, to keep the enemy out, that should attempt to enter, are meant; these were now in his hands;

and the reeds they have burnt with fire; which grew upon the banks of the river, and in the marshes adjoining to it. Some render it, "the marshes" (q); that is, the reeds and bulrushes in them, which usually grow in such places. And Herodotus (r) makes mention of a marsh Cyrus came to; the reeds in it he burnt, having many torches, with which he might set fire to them; as he proposed with them to burn the houses, doors, and porches (s); either to make way for his army, which might hinder the march of it; or to give light, that they might see their way into the city the better: though some think it was to terrify the inhabitants; which seems not so likely, since he marched up to the royal palace with great secrecy. This circumstance is mentioned, to show the certainty of the enemy's entrance, and the taking of part of the city. R. Jonah, from the Arabic language, in which the word (t) here used signifies "fortresses", so renders it here;

and the men of war are affrighted; and so fled, and left the passes, towers, and fortresses, which fell into the hands of Cyrus, as soon as they perceived his army was come up the channel and was landed, and the reeds were burnt.

(o) "praeoccupata", V. L. "comprehensa", Montanus; "occupati", Tigurine version, Schmidt. (p) L. 1. sive Clio, c. 191. (q) "paludes", V. L. Syr. Grotius; "stagna", Junius & Tremellius, Piscator, Schmidt. (r) L. 1. sive Clio, c. 191. (s) Xenophon, Cyropaedia, l. 7. c. 22. (t) "arundinetum feris et hinc munimentum, castellum", Camus apud Golium, col. 33. "castellum, munimentum viarum, arces", Castel. Lex. col. 29.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Have forborn to fight - Or, have ceased to fight: in despair when they saw that the conflict was hopeless.

Holds - The word properly means an acropolis, and so any inaccessible place of refuge.

They have burned - i. e., the enemy have burned.

Bars - i. e., fortifications (compare Amo 1:5).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Bars, fastening the gates. (Calmet) --- Those who entered by the channel of the river, would seize the gates to let their companions enter. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When God hath determined an end, he ordereth means proportionable to that end. Babylon had many valiant and mighty men, and it is very probable the Babylonians trusted very much to them; but when it came to, God took off their courage, so as they had no heart to fight, but kept themselves in their strong holds, and if at any time they came out, their courage failed them, and they behaved themselves more like women than men of war; so as their enemies burned their cities, brake down their fortifications, and made what havoc they pleased.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. Have forborne — Have ceased; not from cowardice, but from hopelessness. They become as women, and stay in the inaccessible places to await the end.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Despair of the Babylonian warriors. Have forborne to fight should rather be have ceased to fight. In their holds. The word is used of hill or mountain fastnesses, (comp. 1Sa_23:14, 19 Jud_1:6:2 1Ch_11:7) and such presumably are referred to here. Their might; rather, their courage. They have burned, etc. The subject is "the enemies." Her bars; viz. those with which the city gates were secured. (Isa_45:2 Amo_1:5)

Effeminacy.

Doubtless in this utterance there is something of the then customary scorn with respect to women. But this must not make us forget that one of the worst things to be said of a man is that he has become as a woman, just as one of the worst things to be said of a woman is that she has become as a man.

I THIS UTTERANCE DOES NOT REPROACH THE WOMAN, BUT THE MAN. Woman has her natural limitations. Her usual place is not in the battlefield or on the walls of the attacked city. An army of women against an army of men would be an unnatural, a revolting spectacle. But this very difference between the proper place of women and the proper place of men intensifies the reproach against a man when it can truly he said of him that he has become as a woman. Those qualities which in a woman are womanly in a man are only effeminate.

II THE CORRESPONDING POSSIBLE REPROACH UPON WOMEN. A woman must not allow it to be said of her that she has become as a man. She must never forget the limitations and duties of her sex. Yet on the other hand, she must not be too ready to accept common opinion in interpreting those limitations and duties.

III THERE ARE TIMES WHEN IT MAY BE THE GREATEST HONOUR TO A MAN TO BECOME AS A WOMAN. There are times when the strength of the man, without being lost, becomes unnoticed because of the presence of a woman-like tenderness. And of course there is the corresponding truth that woman may be honoured in becoming as the man, else where would be the fame of Joan of Arc and the Maid of Saragossa? Both men and women alike must have the courage to face mere external reproaches. Nothing is easier than to taunt a man with being unmanly and a woman with being unwomanly, but if only men and women alike persevere in what they feel to be fight, they will in due time escape from the region of baseless taunts. After all, the humanity common to men and women alike is greater than peculiarities of sex. In Jesus Christ there is neither male nor female. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Yahweh speaks of what will happen as if it had already happened. (See: Predictive Past)

her homes are on fire, the bars of her gates are broken

The city is spoken of as if it were a woman. AT: "the homes in the city are on fire, the bars of the city gates are broken" (See: Metaphor)

his city has been taken

This can be translated in active form. AT: "the enemies have overcome the whole city" (See: Active or Passive)

the fords over the river are seized

This can be translated in active form. AT: "the enemies have taken control of all the fords over the river" (See: Active or Passive)

fords

shallow parts of a river where people can walk across

marshes

places with shallow water and grasses growing in deep mud

confused

unable to think clearly

translationWords

soldier

fire

gate

messenger

preach

king

seize

reed

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

failed Heb. נשתה, [lit.] jumped. Compare “the hip sinew (הנשה)” (Gen. 33:32), so called because it jumped [was dislocated] from its place.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.