Jeremiah 49:28-33 · Bible study
Jeremiah 49:28-33 Commentary: God's Word to the Desert Tribes
Hebrew · 11 what the commentators say
Meaning in one sentence
Why did God judge the Arabian tribes? This study explores God's sovereignty, the danger of false security, and the reach of divine judgment.
Research Summary
- Meaning: God judges all nations, even those who think they are beyond reach.
- Key words: at ease (שליו), alone (בדד), scatter (זרה), terror on every side (מגור מסביב)
- Main debate: Location of Hazor and whether judgment targeted specific sin or general complacency.
- Theological theme: God's absolute sovereignty over history and human security.
- Best use: Preaching on the danger of false security and God's impartial judgment.
Translation Comparison
BSB Berean Standard Bible 2020
28Concerning Kedar and the kingdoms of Hazor, which Nebuchadnezzar king of Babylon defeated, this is what the LORD says: “Rise up, advance against Kedar, and destroy the people of the east!
29They will take their tents and flocks, their tent curtains and all their goods. They will take their camels for themselves. They will shout to them: ‘Terror is on every side!’
30Run! Escape quickly! Lie low, O residents of Hazor,” declares the LORD, “for Nebuchadnezzar king of Babylon has drawn up a plan against you; he has devised a strategy against you.
31Rise up, advance against a nation at ease, one that dwells securely,” declares the LORD. “They have no gates or bars; they live alone.
32Their camels will become plunder, and their large herds will be spoil. I will scatter to the wind in every direction those who shave their temples; I will bring calamity on them from all sides,” declares the LORD.
33“Hazor will become a haunt for jackals, a desolation forever. No one will dwell there; no man will abide there.”
WEB World English Bible 2000
28Of Kedar, and of the kingdoms of Hazor, which Nebuchadnezzar king of Babylon struck, Yahweh says: “Arise, go up to Kedar, and destroy the children of the east.
29They will take their tents and their flocks. they will carry away for themselves their curtains, all their vessels, and their camels; and they will cry to them, ‘Terror on every side!’
30Flee! Wander far off! Dwell in the depths, you inhabitants of Hazor,” says Yahweh; “for Nebuchadnezzar king of Babylon has taken counsel against you, and has conceived a purpose against you.
31Arise! Go up to a nation that is at ease, that dwells without care,” says Yahweh; “that has neither gates nor bars, that dwells alone.
32Their camels will be a booty, and the multitude of their livestock a plunder. I will scatter to all winds those who have the corners of their beards cut off; and I will bring their calamity from every side of them,” says Yahweh.
33Hazor will be a dwelling place of jackals, a desolation forever. No man will dwell there, neither will any son of man live therein.”
KJV King James Version 1769
28Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord; Arise ye, go up to Kedar, and spoil the men of the east.
29Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear is on every side.
30Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the Lord; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
31Arise, get you up unto the wealthy nation, that dwelleth without care, saith the Lord, which have neither gates nor bars, which dwell alone.
32And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the Lord.
33And Hazor shall be a dwelling for dragons, and a desolation for ever: there shall no man abide there, nor any son of man dwell in it.
ASV American Standard Version 1901
28Of Kedar, and of the kingdoms of Hazor, which Nebuchadrezzar king of Babylon smote. Thus saith Jehovah: Arise ye, go up to Kedar, and destroy the children of the east.
29Their tents and their flocks shall they take; they shall carry away for themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Terror on every side!
30Flee ye, wander far off, dwell in the depths, O ye inhabitants of Hazor, saith Jehovah; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
31Arise, get you up unto a nation that is at ease, that dwelleth without care, saith Jehovah; that have neither gates nor bars, that dwell alone.
32And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter unto all winds them that have the corners of their hair cut off; and I will bring their calamity from every side of them, saith Jehovah.
33And Hazor shall be a dwelling-place of jackals, a desolation for ever: no man shall dwell there, neither shall any son of man sojourn therein.
YLT Young's Literal Translation 1898
28Concerning Kedar, and concerning the kingdoms of Hazor, that Nebuchadrezzar king of Babylon hath smitten: `Thus said Jehovah: Arise ye, go ye up unto Kedar, And spoil the sons of the east.
29Their tents and their flock they do take, Their curtains, and all their vessels, And their camels, they bear away for themselves, And they called concerning them, Fear is round about.
30Flee, bemoan mightily, go deep to dwell, Ye inhabitants of Hazor--an affirmation of Jehovah, For given counsel against you hath Nebuchadrezzar king of Babylon, Yea, he deviseth against them a device.
31Rise ye, go up unto a nation at rest, Dwelling confidently, an affirmation of Jehovah, It hath no two-leaved doors nor bar, Alone they do dwell.
32And their camels have been for a prey, And the multitude of their cattle for a spoil, And I have scattered them to every wind, Who cut off the corner of the beard , And from all its passages I bring in their calamity, An affirmation of Jehovah.
33And Hazor hath been for a habitation of dragons, A desolation--unto the age, No one doth dwell there, nor sojourn in it doth a son of man!'
Darby Darby Bible 1890
28Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon smote. Thus saith Jehovah: Arise, go up to Kedar, and spoil the men of the east.
29Their tents and their flocks shall they take; their curtains and all their vessels, and their camels, shall they carry away for themselves; and they shall cry unto them, Terror on every side!
30Flee, wander very far, dwell deep down, ye inhabitants of Hazor, saith Jehovah; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
31Arise, get you up against the nation at ease, that dwelleth securely, saith Jehovah, which hath neither gates nor bars: they dwell alone.
32And their camels shall be a booty, and the multitude of their cattle a spoil; and I will scatter to every wind them that have the corners [of their beard] cut off, and I will bring their calamity from all sides thereof, saith Jehovah.
33And Hazor shall be a dwelling-place of jackals, a desolation for ever. No one shall dwell there, neither shall a son of man sojourn therein.
Douay-Rheims Douay-Rheims Bible 1899
28Against Cedar and against the kingdoms of Asor, which Nabuchodonosor king of Babylon destroyed. Thus saith the Lord: Arise, and go ye up to Cedar, and waste the children of the east.
29They shall take their tents, and their flocks: and shall carry off for themselves their curtains, and all their vessels, and their camels: and they shall call fear upon them round about.
30Flee ye, get away speedily, sit in deep holes, you that inhabit Asor, saith the Lord: for Nabuchodonosor king of Babylon hath taken counsel against you, and hath conceived designs against you.
31Arise, and go up to a nation that is at ease, and that dwelleth securely, saith the Lord: they have neither gates, nor bars: they dwell alone.
32And their camels shall be for a spoil and the multitude of their cattle for a booty, and I will scatter into every wind them that have their hair cut round, and I will bring destruction upon them from all their confines, saith the Lord.
33And Asor shall be a habitation for dragons, desolate for ever: no man shall abide there, nor son of man inhabit it.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 49:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this prophecy targets Arabian tribes descended from Ishmael (Clarke, Gill, Keil & Delitzsch). Kedar refers to the nomadic Bedouin who lived in tents and relied on flocks and camels. Hazor designates the region of semi-settled Arab villages. Both groups considered themselves secure: they had 'neither gates nor bars' and 'dwelt alone' (Jer 49:31), thinking their desert isolation made them invulnerable. Yet God summoned Nebuchadnezzar against them. The repeated imperatives 'Arise, go up' show divine initiative. The cry 'Terror on every side!' (v.29) echoes the panic formula used elsewhere in Jeremiah (Barnes). The judgment is total: their property is stripped (v.29), the people are scattered to the winds (v.32), and Hazor becomes a permanent desolation, a haunt of jackals (v.33). No commentator disputes the literal destruction of these tribes by Babylon.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Judgment for complacency: The description 'at ease,' 'dwelling without care,' and 'alone' implies a lack of reliance on God, which invites judgment.
- Judgment as sovereign act: The repeated phrase 'says Yahweh' and the role of Nebuchadnezzar show that God judges all nations to display His authority.
What is clear: God used Nebuchadnezzar to destroy Kedar and Hazor, leaving them permanently desolate, as a demonstration of His judgment on human security.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Hazor | Not the Canaanite city; refers to a region in Arabia where semi-settled tribes lived. | Exact location is unknown. Some identify it with modern Hajar (Keil & Delitzsch); others understand 'Hazor' as a general term for settled villages (Barnes, Gill). |
| Reason for judgment | The tribes were complacent, trusting in their isolation and material wealth. | Some see this as judgment for moral complacency and disregard of God (Calvin, Matthew Henry); others emphasize it as an example of God's sovereign right to judge all nations without specifying further sin (Clarke). |
| Duration of desolation | The prophecy declares Hazor's permanent ruin. | Whether 'forever' (עולם) means absolute eternal desolation or a long indefinite period. Gill holds it as perpetual; others note that Bedouin may have later returned. |
| Meaning of 'cut off the corner' | Refers to a custom among these Arabian tribes. | Whether a literal hairstyle marking a specific tribe (Gill) or a metaphorical expression for those in distant corners (Barnes, JFB). |
Historical & Cultural Context
Kedar and Hazor lay east of Palestine, in the Arabian desert. Kedar was the second son of Ishmael (Gen 25:13), and his descendants became a prominent Bedouin tribe. Their distinctive black tents are mentioned in Song of Solomon 1:5. The term 'children of the east' appears often for Arabian nomads (Judges 6:3, Job 1:3) and occurs here as a general descriptor.
Hazor in this passage is not the Canaanite city destroyed by Joshua. Keil and Delitzsch connect it to the Hebrew chatser ('court' or 'village'), referring to Arabs who lived in settled communities rather than tents. These settlers were known as Hadarijeh, distinct from the nomadic Wabarijeh. Their 'kingdoms' were tribal regions each under its own sheik.
These tribes lived in the desert's inland recesses, far from the major powers of Egypt and Mesopotamia. They had no walled cities, no fortified gates. Their wealth consisted of camels, flocks, and tents. As Calvin observed, they thought themselves 'as it were in another world' and felt secure from outside threats. Nebuchadnezzar's campaign against them, placed chronologically between the conquest of Syria and Elam, demonstrated that no nation was beyond his reach. This oracle is part of Jeremiah's series against the nations, showing that Yahweh's authority extends over all peoples, not only Israel.
Textual Notes
The consulted sources note no significant textual variants. In verse 28, the Hebrew text shows a spelling variation in the name Nebuchadnezzar (Kethib/Qere), a well-known scribal phenomenon. This does not affect interpretation. The passage is considered textually stable.
Reception History
Early church fathers like Jerome read this prophecy as an example of God's judgment on pagan nations. During the Reformation, Calvin emphasized God's sovereignty and the fragility of human security. Matthew Henry used the passage to warn against 'carnal security', trusting in outward prosperity and remoteness. In modern scholarship, the passage is treated as part of the 'oracles against the nations' genre, highlighting God's universal authority. It continues to be preached as a call to examine where we place our trust.
Preaching This Verse
Three-point outline
- The Illusion of Self-Made Security. Kedar and Hazor had no gates, no bars, and lived in isolation. They relied on their desert location and mobile wealth. But such security proved hollow when God called a foreign king against them.
- The Reach of God's Sovereign Judgment. Nebuchadnezzar did not act on his own. The commands 'Arise, go up' are Yahweh's words, and Nebuchadnezzar's 'counsel' and 'purpose' (v.30) are ultimately God's instruments. No nation is outside divine jurisdiction (Isa 11:14).
- The Finality of Divine Ruin. The booty is taken, the people are scattered to all winds, and Hazor becomes a desert haunt for jackals. Such complete desolation is a pattern of judgment found also in Isaiah 13:20-22 and Jeremiah 9:11.
Five-point outline
- God sees every nation, even those far from the center of historical action.
- Human confidence in geography, isolation, or resources is no protection.
- The sudden terror of invasion catches the unwary (the cry 'Terror on every side!').
- Those who thought themselves untouchable are scattered, their wealth stripped away.
- The final mark of judgment is permanent desolation, a warning to every generation.
Illustration hooks
- A family that moves to a remote mountainside cabin for safety, only to lose everything in a wildfire that sweeps through.
- A small business owner who skips cybersecurity because the company is too small to be a target, then loses customer data to a ransomware attack.
- A person who relies on personal savings and good health as a safety net, until an unexpected medical diagnosis depletes both.
Questions your congregation is asking
- Why would God judge a people who seemed harmless and remote? What sin is at stake?
- How does this passage apply to nations today? Does God still judge on a national scale?
- What forms of false security do we trust in our own lives, and how can we recognize them?
Leading a Discussion
The people of Kedar and Hazor lived far from the great powers of their time. They had no walls, no fortified gates, and they thought their desert isolation made them safe. But God's judgment reached them. This passage calls us to ask: on what do we rely for our security?
Discussion questions
- What does the passage tell you about the lifestyle and possessions of Kedar and Hazor? (Observation)
- Why does God call them a nation 'at ease' and 'dwelling without care'? What does that imply about their attitude? (Interpretation)
- What does the cry 'Terror on every side!' reveal about the suddenness of their judgment? (Interpretation)
- How does the description of the judgment (scattering, desolation, jackals) emphasize its completeness? (Interpretation)
- In what ways do people today trust in isolation, wealth, or circumstances for security? (Application)
- How does this passage challenge the idea that some people or groups are beyond God's reach? (Application)
- How can we depend on God rather than on external safety nets? (Application)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 25:6 | but Abraham gave gifts to the sons of Abraham’s concubines. While he still lived, he sent them away from Isaac his son, eastward, to the east country. |
| Genesis 25:13 | These are the names of the sons of Ishmael, by their names, according to the order of their birth: the firstborn of Ishmael, Nebaioth, then Kedar, Adbeel, Mibsam, |
| Judges 6:3 | So it was, when Israel had sown, that the Midianites, the Amalekites, and the children of the east came up against them. |
| I Chronicles 1:29 | These are their generations: the firstborn of Ishmael, Nebaioth; then Kedar, Adbeel, Mibsam, |
| Job 1:3 | His possessions also were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very great household; so that this man was the greatest of all the children of the east. |
| Song of Solomon 1:5 | I am dark, but lovely, you daughters of Jerusalem, like Kedar’s tents, like Solomon’s curtains. |
| Isaiah 11:14 | They will fly down on the shoulders of the Philistines on the west. Together they will plunder the children of the east. They will extend their power over Edom and Moab, and the children of Ammon will obey them. |
| Isaiah 13:2 | Set up a banner on the bare mountain! Lift up your voice to them! Wave your hand, that they may go into the gates of the nobles. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the prophecy targets nomadic Arabian tribes who trusted in their remote desert location and movable wealth. Their tents, flocks, and lack of gates or bars made them defenseless, so even retreating to the deepest wilderness could not shield them from Nebuchadnezzar's invasion. Hazor itself would become a permanent ruin, never to be inhabited again.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that Hazor is a general term for partly settled Arab tribes, while Kedar refers to Bedouin tent-dwellers. He also glosses the Hebrew phrase behind "fear on every side" as a cry of panic, and identifies "dragons" as jackals.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that the Kedareans felt utterly secure living in remote deserts without gates or walls, yet God’s judgment reached them through Nebuchadnezzar’s careful planning. Their scattering like chaff to every wind shows that no isolation or simplicity can hide a people from divine punishment.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentator observes that this prophecy against the Arab tribes is carefully structured into two parallel subsections, each following the same three-step pattern: a call to attack, a promise of plunder, and a warning that safety lies only in flight. He accepts this oracle as genuinely from Jeremiah, though he notes that verses 31–32 may be a later addition influenced by Ezekiel.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the Kedarenes and Hazorites were an easy target because they lived securely and without fear, thinking their poverty and isolation would protect them. Nebuchadnezzar's coming judgment was certain, and their very lack of defenses made them an effortless plunder.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch distinguishes between the two groups: Kedar represents nomadic Bedouin tribes, while Hazor is not a known place but a name Jeremiah coined from the Hebrew word for villages, designating the settled Arab tribes who lived in permanent dwellings rather than tents.
Lange's Commentary Reformed 1857
Lange notes that the Ammonites seized Israel's Gadite territory after the eastern tribes were deported. He argues the name Malcom carries a double meaning, referring both to their king and their god, which highlights the trespass.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the irony that these desert peoples felt secure despite having no walls or gates, trusting in their isolation and movable wealth of flocks and camels. He notes that Hazor's inhabitants, originally Canaanites driven out of their fortified cities, now faced judgment in their vulnerable tents.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the Kedarens as descendants of Ishmael living at ease in Arabia, with no allies to help them. He notes that Hazor was once a leading city, but now the Chaldeans march against this vulnerable people on Nebuchadnezzar's orders.