King James Version

What Does Jeremiah 49:6 Mean?

Jeremiah 49:6 in the King James Version says “And afterward I will bring again the captivity of the children of Ammon, saith the LORD. — study this verse from Jeremiah chapter 49 with commentary, cross-references, and original Hebrew word analysis.

And afterward I will bring again the captivity of the children of Ammon, saith the LORD.

Jeremiah 49:6 · KJV


Context

4

Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me? thy: or, thy valley floweth away

5

Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.

6

And afterward I will bring again the captivity of the children of Ammon, saith the LORD.

7

Concerning Edom, thus saith the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?

8

Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him. turn: or, they are turned back


Commentary

KJV Study Commentary
And afterward I will bring again the captivity of the children of Ammon, saith the LORD. After pronouncing comprehensive judgment (verses 1-5), God surprisingly promises future restoration. The phrase 'bring again the captivity' translates shavti et-shevut (שַׁבְתִּי אֶת־שְׁבוּת), literally 'I will turn the turning'—an idiom for reversing exile, restoring fortunes, or bringing back captives. This same phrase is used for Israel's restoration (Jeremiah 30:3, 18), remarkably now extended to Ammon, a pagan enemy nation.

The temporal marker 'afterward' (acharei-chen, אַחֲרֵי־כֵן) indicates restoration follows judgment—not immediately, but after the discipline is complete. God's judgment on Ammon is real and severe, yet not His final word. This demonstrates God's mercy extending beyond the covenant community to Gentile nations, anticipating the gospel's inclusion of all peoples. The restoration promise likely refers to Ammonite individuals or remnants, not necessarily political restoration of the kingdom.

This grace toward Ammon foreshadows the New Testament revelation that God's mercy includes Gentiles (Romans 11:30-32, Ephesians 2:11-13). Just as Rahab the Canaanite and Ruth the Moabitess were incorporated into Israel and the messianic line, so God's redemptive purposes include people from all nations. The promise demonstrates that even enemies of God's people can experience His saving grace through repentance. Christ's Great Commission (Matthew 28:19) fulfills this—disciples are made from 'all nations,' including descendants of Israel's historic enemies.

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Historical & Cultural Context

Historically, Ammon was conquered by Babylon (c. 582 BC) but later re-emerged under Persian rule. Ammonites are mentioned in Ezra-Nehemiah (Nehemiah 2:10, 19; 13:1, 23), indicating the people survived though their kingdom ended. Tobiah the Ammonite opposed Nehemiah's rebuilding efforts, showing continued hostility. However, some Ammonites likely converted to Judaism, and by Jesus's time the distinction had largely disappeared—the Ammonites as a distinct people no longer existed. The ultimate 'restoration' is spiritual: individuals from all nations, including Ammonite descendants, are welcomed into God's kingdom through Christ. Early church history records Christian communities in the Transjordan region (ancient Ammonite/Moabite territory), demonstrating the gospel's reach to former enemy peoples.

Reflection Questions

  1. What does God's promise to restore even Ammon—after severe judgment—teach about His character and the extent of His mercy?
  2. How does this restoration promise to a Gentile enemy nation anticipate the New Testament inclusion of all peoples in God's salvation?
  3. In what ways should this verse shape how Christians view God's purposes toward those who currently oppose the gospel or the church?

Original Language Analysis

Hebrew · 9 words
וְאַחֲרֵי1 of 9

And afterward

H310

properly, the hind part; generally used as an adverb or conjunction, after (in various senses)

כֵ֗ן2 of 9
H3651

properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner

אָשִׁ֛יב3 of 9

I will bring again

H7725

to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);

אֶת4 of 9
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

שְׁב֥וּת5 of 9

the captivity

H7622

exile, concretely, prisoners; figuratively, a former state of prosperity

בְּנֵֽי6 of 9

of the children

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

עַמּ֖וֹן7 of 9

of Ammon

H5983

ammon, a son of lot; also his posterity and their country

נְאֻם8 of 9

saith

H5002

an oracle

יְהוָֽה׃9 of 9

the LORD

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god


Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 49:6 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 49:6 from Treasury of Scripture Knowledge

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