ירמיהו, פרק י״ג, פסוק י״ט

The terror of the Babylonian army casts a heavy shadow over the Kingdom of Judah, bringing with it a harsh reality of lockdown, ruin, and forced removal. A sense of absolute helplessness sets in as the impending punishment proves to be total and unavoidable.

The invasion sweeps through the southern region of the land, specifically targeting the cities of Judah [מצודת דוד, רד״ק]. Highlighting the south serves to sharpen the contrast with the enemy forces of Nebuchadnezzar, who actually invade from the north [רש״י, רד״ק]. Alternatively, this southern focus reflects a specific military maneuver during the siege. The Chaldean army marched south to intercept the Egyptian forces of Pharaoh coming to assist Judah, capturing the southern cities in the process [מלבי״ם].

As the threat draws near, the cities are entirely sealed off. This is understood either as a lockdown driven by sheer terror, where the inhabitants barricade their gates against the approaching army [רש״י, ביאור שטיינזלץ], or as a picture of utter desolation. In the latter view, the cities are already so thoroughly destroyed and abandoned that not a single person remains to either open or close the gates [מצודת דוד, רד״ק].

Even before the final blow is struck, the nation is spoken of as if it has already been entirely exiled [רד״ק, מלבי״ם, ביאור שטיינזלץ]. Because the king of Judah and the nation's leadership have already been taken away, and the ultimate exile is completely unavoidable, the fate of the entire people is considered a finalized reality [רד״ק, ביאור שטיינזלץ]. From another perspective, this total banishment refers to the physical capture of all the fortified cities throughout Judah [מלבי״ם].

The character of this forced departure is understood in several distinct ways. The primary approach among commentators is that the impending exile under Zedekiah will be absolute and complete, leaving no one behind, in stark contrast to earlier deportations where a remnant stayed in the land [מצודת דוד, מצודת ציון, רד״ק, ביאור שטיינזלץ]. Another perspective associates the exile with a concept of peace. This suggests either that King Jehoiachin chose surrender over war, going into exile peacefully [רש״י], or that the actual peace treaty Judah once held with the king of Babylon has been entirely lost and banished [מלבי״ם]. Finally, the exile is viewed as an act of payment, serving as a complete and final settlement for the sins committed by the people [רש י ורד״ק].