2 Kings 25:10
And all the army of the Chaldees, that were with the captain of the guard, broke down the walls of Jerusalem round about.
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(10) With the captain.—The preposition, though wanting in the common Hebrew text, is found in many MSS. and the old versions, as well as Jeremiah 52

25:8-21 The city and temple were burnt, and, it is probable, the ark in it. By this, God showed how little he cares for the outward pomp of his worship, when the life and power of religion are neglected. The walls of Jerusalem were thrown down, and the people carried captive to Babylon. The vessels of the temple were carried away. When the things signified were sinned away, what should the signs stand there for? It was righteous with God to deprive those of the benefit of his worship, who had preferred false worships before it; those that would have many altars, now shall have none. As the Lord spared not the angels that sinned, as he doomed the whole race of fallen men to the grave, and all unbelievers to hell, and as he spared not his own Son, but delivered him up for us all, we need not wonder at any miseries he may bring upon guilty nations, churches, or persons.He burnt the house of the Lord - Compare the prophecies of Jeremiah Jer 21:10; Jeremiah 34:2; Jeremiah 38:18, Jeremiah 38:23. Psalm 79:1-13 is thought to have been written soon after this destruction of the temple. 8-18. on the seventh day of the month … came Nebuzar-adan—(compare Jer 52:12). In attempting to reconcile these two passages, it must be supposed either that, though he had set out on the seventh, he did not arrive in Jerusalem till the tenth, or that he did not put his orders in execution till that day. His office as captain of the guard (Ge 37:36; 39:1) called him to execute the awards of justice on criminals; and hence, although not engaged in the siege of Jerusalem (Jer 39:13), Nebuzar-adan was despatched to rase the city, to plunder the temple, to lay both in ruins, demolish the fortifications, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah (2Ki 25:27) and executed, as instigators and abettors of the rebellion, or otherwise obnoxious to the Assyrian government. In their number were Seraiah, the high priest, grandfather of Ezra (Ezr 7:1), his sagan or deputy, a priest of the second order (Jer 21:2; 29:25, 29; 37:3). No text from Poole on this verse. And in the fifth month, on the seventh day of the month,.... In Jeremiah 52:12 it is the tenth day of the month; which, how to be reconciled; see Gill on Jeremiah 52:12.

which is the nineteenth year of King Nebuchadnezzar; who, according to Ptolemy's canon, reigned forty three years; Metasthenes (u) says forty five; and from hence, to the end of 2 Kings 25:12 facts are related as in Jeremiah 52:12 whither the reader is referred.

(u) De Judicio Temp. & Annal. Pers. fol. 221. 2.

And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about.
Verse 10. - And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about. A complete demolition is not intended. When the exiles returned, and even in the time of Nehemiah 2:13, 15, much of the wall was still standing, and the circuit was easily traced. Probably the Babylonians did not do more than break one or two large breaches in the wall, as Joash had done (2 Kings 14:13) when he took Jerusalem in the reign of Amaziah. Trusting partly to the help of the Egyptians and partly to the strength of Jerusalem, Zedekiah paid no attention to the repeated entreaties of Jeremiah, that he would save himself with his capital and people from the destruction which was otherwise inevitable, by submitting, to the Chaldaeans (cf. Jeremiah 38:17, Jeremiah 38:18), but allowed things to reach their worst, until the famine became so intense, that inhuman horrors were perpetrated (cf. Lamentations 2:20-21; Lamentations 4:9-10), and eventually a breach was made in the city wall on the ninth day of the fourth month. The statement of the month is omitted in our text, where the words הרביעי בּחרשׁ (Jeremiah 52:6, cf. Jeremiah 39:2) have fallen out before בּתשׁעה (2 Kings 25:3, commencement) through the oversight of a copyist. The overwhelming extent of the famine is mentioned, not "because the people were thereby rendered quite unfit to offer any further resistance" (Seb. Schm.), but as a proof of the truth of the prophetic announcements (Leviticus 26:29; Deuteronomy 28:53-57; Jeremiah 15:2; Jeremiah 27:13; Ezekiel 4:16-17). הארץ עם are the common people in Jerusalem, or the citizens of the capital. From the more minute account of the entrance of the enemy into the city in Jeremiah 39:3-5 we learn that the Chaldaeans made a breach in the northern or outer wall of the lower city, i.e., the second wall, built by Hezekiah and Manasseh (2 Chronicles 32:5; 2 Chronicles 33:14), and forced their way into the lower city (המּשׁנה, 2 Kings 22:14), so that their generals took their stand at the gate of the centre, which was in the wall that separated the lower city from the upper city upon Zion, and formed the passage from the one to the other. When Zedekiah saw them here, he fled by night with the soldiers out of the city, through the gate between the two walls at or above the king's garden, on the road to the plain of the Jordan, while the Chaldaeans were round about the city. In 2 Kings 25:4 a faulty text has come down to us. In the clause המּלחמה וכל־אנשׁי the verb יברחוּ is omitted, if not even more, namely העיר מן ויּצאוּ יברחוּ, "fled and went out of the city." And if we compare Jeremiah 39:4, it is evident that before הם וכל־אנשׁיstill more has dropped out, not merely המּלך, which must have stood in the text, since according to 2 Kings 25:5 the king was among the fugitives; but most probably the whole clause יהוּדה מלך צדקיּהוּ ראם כּאשׁר ויהי, since the words הם וכל־אנשׁי have no real connection with what precedes, and cannot form a circumstantial clause so far as the sense is concerned. The "gate between the two walls, which (was) at or over (על) the king's garden," was a gate at the mouth of the Tyropoeon, that is to say, at the south-eastern corner of the city of Zion; for, according to Nehemiah 3:15, the king's garden was at the pool of Siloah, i.e., at the mouth of the Tyropoeon (see Rob. Pal. ii. 142). By this defile, therefore, the approach to the city was barred by a double wall, the inner one running from Zion to the Ophel, whilst the outer one, at some distance off, connected the Zion wall with the outer surrounding wall of the Ophel, and most probably enclosed the king's garden. The subject to ויּלך is המּלך, which has dropped out before הם וכל־אנשׁי. הערבה is the lowland valley on both sides of the Jordan (see at Deuteronomy 1:1).
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