2 Kings 25:7 — Word Study
WLCוְאֶת־ בְּנֵי֙ צִדְקִיָּ֔הוּ שָׁחֲט֖וּ לְעֵינָ֑יו וְאֶת־ עֵינֵ֤י צִדְקִיָּ֙הוּ֙ עִוֵּ֔ר וַיַּאַסְרֵ֙הוּ֙ בַֽנְחֻשְׁתַּ֔יִם וַיְבִאֵ֖הוּ בָּבֶֽל׃ ס
BSAAndʼêth they slaughteredshâchaṭ■ [killed, put to death] the sonsbên [descendants, children] of ZedekiahTsidqîyâh [Jehovah is righteous] before his eyesʻayin [in his sight, visibly] Thenʼêth they put outʻâvar■ [blinded, gouged out] [his]Tsidqîyâh eyesʻayin [sight, vision] bound himʼâçar▸ with bronze shacklesnᵉchôsheth [chained, fettered, copper, metal, fetters, chains] and took himbôwʼ▸ to BabylonBâbel [carried, brought, Babel, a city of confusion]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| בְּנֵי֙ | [the] sons of | Noun common, masculine plural construct |
| צִדְקִיָּ֔הוּ | Zedekiah | Noun proper masculine |
| שָׁחֲט֖וּ | they slaughtered | Verb, Qal, perfect third person common plural |
| לְעֵינָ֑יו | to eyes his | Preposition, noun common feminine dual construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| עֵינֵ֤י | [the] eyes of | Noun common, feminine dual construct |
| צִדְקִיָּ֙הוּ֙ | Zedekiah | Noun proper masculine |
| עִוֵּ֔ר | he made blind | Verb, Piel, perfect third person masculine singular |
| וַיַּאַסְרֵ֙הוּ֙ | and he bound him | Verb qal sequential imperfect third person masculine singular, suffix |
| בַֽנְחֻשְׁתַּ֔יִם | with bronze fetters | Preposition, noun common feminine dual absolute |
| וַיְבִאֵ֖הוּ | and he brought him | Verb hiphil sequential imperfect third person masculine singular, suffix |
| בָּבֶֽל׃ ס | Babylon | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And they slaughtered the sons of Zedekiah before his eyes. Then they put out his eyes, bound him with bronze shackles, and took him to Babylon. |
| KJV | And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon. |
| ASV | And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon. |
| YLT | And the sons of Zedekiah they have slaughtered before his eyes, and the eyes of Zedekiah he hath blinded, and bindeth him with brazen fetters, and they bring him to Babylon. |
| WEB | They killed Zedekiah’s sons before his eyes, then put out Zedekiah’s eyes, bound him in fetters, and carried him to Babylon. |
| BBE | And they put the sons of Zedekiah to death before his eyes, and then they put out his eyes, and chaining him with iron bands, took him to Babylon. |
Where they part company is in the translation of שָׁחֲט֖וּ — see How Translations Differ.
The sentence is structured around a main action with several subordinate clauses detailing the subsequent brutal actions.
7 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbשָׁחַט
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 25:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fall of Jerusalemgenerated
2 Kings 25:7 shows the tragic end of Zedekiah's reign as the last king of Judah. The Chaldeans, having captured him, executed his sons in front of him, a brutal act meant to break his spirit. Following this, they blinded him, symbolizing the complete loss of his power and vision, and took him to Babylon, where he would remain in captivity. This moment marks a significant point in the history of Israel, illustrating the consequences of disobedience to God and the fulfillment of prophetic warnings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 21:16 | Then she went off and sat down nearby, about a bowshot away, for she said, “I cannot bear to watch the boy die!” And as she sat nearby, she lifted up her voice and wept. |
| 2 | Genesis 44:34 | For how can I go back to my father without the boy? I could not bear to see the misery that would overwhelm him.” |
| 3 | Deuteronomy 28:34 | You will be driven mad by the sights you see. |
| 4 | Jeremiah 22:30 | This is what the LORD says: “Enroll this man as childless, a man who will not prosper in his lifetime. None of his descendants will prosper to sit on the throne of David or to rule again in Judah.” |
| 5 | Jeremiah 39:6–7 | There at Riblah the king of Babylon slaughtered the sons of Zedekiah before his eyes, and he also killed all the nobles of Judah. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שָׁחֲט֖וּ, sha.cha.Tugenerated
The verb שָׁחַט (sha.cha.Tu) means 'to slaughter' and is used here in the perfect tense, indicating a completed action. It conveys the act of killing, often in a sacrificial or brutal context. This word is significant in the Hebrew Bible, as it often describes both ritual sacrifices and violent acts of war.
In this verse, it emphasizes the severity of the Chaldeans' actions against Zedekiah's family, marking a pivotal moment of loss and tragedy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses slaughtered to translate שָׁחֲט֖וּ.
Sentence Structuregenerated
The main verb שָׁחֲט֖וּ (they slaughtered) governs the entire verse, with several clauses detailing the actions taken against Zedekiah. The structure reveals a sequence of brutal actions: first the slaughtering of his sons, then the blinding of Zedekiah, and finally his binding and transport to Babylon.
The use of multiple verbs in succession highlights the rapid and violent unfolding of events, emphasizing the finality of Zedekiah's defeat.
Septuagint Backgroundgenerated
The Septuagint translates שָׁחֲט֖וּ as ἔσφαχεν (he slaughtered), maintaining the same sense of violence and finality. This choice underscores the severity of the act, consistent with the Hebrew meaning.
The Greek translation aligns closely with the Hebrew, reflecting the same narrative of brutality and loss.
In plain words — the whole versegenerated
2 Kings 25:7 recounts the tragic events following the fall of Jerusalem. The Chaldeans killed Zedekiah's sons in front of him, then blinded him and took him to Babylon. This verse highlights the brutality of the conquest and the complete loss of Zedekiah's power.
Frequently Asked Questionsgenerated
It represents the complete defeat and humiliation of Zedekiah and the end of his lineage.
This act was meant to ensure that he would never see the destruction of his kingdom again, symbolizing total loss.
He remained in captivity for the rest of his life, a reminder of the consequences of rebellion against God.
This event fulfills the prophetic warnings given by Jeremiah about the destruction of Jerusalem and the fate of its leaders.
Reflection Questionsgenerated
- What emotions might Zedekiah have felt witnessing the death of his sons?
- How does this passage reflect the consequences of disobedience to God?
- In what ways does the brutality of this event challenge our understanding of justice?
- What can we learn about the importance of faithfulness from Zedekiah's story?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 25:7 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon. No JFB commentary on this verse.
Read Robert Jamieson on 2 Kings 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus two prophecies were fulfilled, which seemed contrary one to the other, that he should go to Babylon, 34:3, and that he should never see Babylon; which seeming contradiction, because Zedekiah the false prophet could not reconcile, he concluded both were false, and that Jeremiah was a false prophet; and it seems Zedekiah the king might stumble at this difficulty.
Read Matthew Poole on 2 Kings 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 25:7 And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.Ver. 7. And they slew the sons of Zedekiah.] Who were, likely, taken with him, and consenting to his rebellion. Before his eyes.] To his greater grief. The like befell Mauricius, the emperor, a better man. And put out the eyes of Zedekiah.] The eyes of whose mind had been put out long before; else he might have foreseen and prevented this evil - as prevision is the best means of prevention, - had he taken warning by what was foretold. The Dutchmen have a proverb, When God intends to destroy a man, he first puts out his eyes. This…
Read John Trapp on 2 Kings 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And they slew . . .—The verbs are all singular in Jeremiah 39:6; Jeremiah 52:10-11; so that the acts in question are attributed directly to Nebuchadnezzar, to whose orders they were due. (So the versions, except that the Targum has “they slew.”) The blinding of Zedekiah need not have been done by the conqueror himself, although in the Assyrian sculptures kings are actually represented as blinding and otherwise torturing their captives. It is no argument against the singular, “he carried him to Babylon,” to say with Thenius that Zedekiah was sent to Babylon at once, while Nebuchadnezzar remained at Riblah. “Qui facit per alium, facit per se.” The sons.—Who fled with him (Comp. Jeremiah…
Read Charles John Ellicott on 2 Kings 25 →CambridgeThe Cambridge Bible for Schools and Colleges7. slew the sons of Zedekiah] This was done to prevent the rise of a new revolt under a successor. To do it in the sight of the father was to break down all his hope of any rightful successor taking his throne. The narrative in Jeremiah adds that Nebuchadnezzar ‘slew all the nobles of Judah’. Not only was the royal family destroyed, but the men of power and influence were all extinguished. put out the eyes of Zedekiah] This punishment the Philistines inflicted on Samson (Judges 16:21) before they put him in the prison-house. The LXX. had this instance so much in mind that they say Zedekiah was put εἰςοἰκίανμύλωνος. The deprivation of the eyes was not uncommon in the East as a punishment…
Read Cambridge on 2 Kings 25 →Albert Barnes1798–1870Barnes' Notes on the BibleBefore his eyes - This refinement of cruelty seems to have especially shocked the Jews, whose manners were less barbarous than those of most Orientals. It is noted by Jeremiah in two places Jeremiah 39:6; Jeremiah 52:10.
Read Albert Barnes on 2 Kings 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Slew the sons… before his eyes — This was not only to intensify Zedekiah’s woes by making his sons’ execution the last sight of his eyes, but also to end his dynasty.
Read Daniel Denison Whedon on 2 Kings 25 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And they slaughtered the sons of Zedekiah before his eyes. Then they put out his eyes, bound him with bronze shackles, and took him to Babylon.
They killed Zedekiah’s sons before his eyes, then put out Zedekiah’s eyes, bound him in fetters, and carried him to Babylon.
And they slaughtered the sons of Zedekiah before his eyes. Then they put out his eyes, bound him with bronze shackles, and took him to Babylon.
Zedekiah’s sons were executed while Zedekiah was forced to watch. The king of Babylon then had Zedekiah’s eyes put out, bound him in bronze chains, and carried him off to Babylon.
Tyndale line
And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.
And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon.
And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon.
And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.
And they slew the sonnes of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bounde him in chaines, and caried him to Babel.
Strictly literal
and slaughtered the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with chains of brass, and carried him to Babylon.
And the sons of Zedekiah they have slaughtered before his eyes, and the eyes of Zedekiah he hath blinded, and bindeth him with brazen fetters, and they bring him to Babylon.
And they have slaughtered the sons of Zedekiah before his eyes, and he has blinded the eyes of Zedekiah, and binds him with bronze chains, and they bring him to Babylon.
And they slaughtered the sons of Zedekiah before his eyes, and he blinded the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.
As for Zedekiah's sons, they slaughtered them before his eyes. Then he put out his eyes, bound him in bronze chains, and brought him to Babylon.
From the Latin
And he slew the sons of Sedecias before his face, and he put out his eyes, and bound him with chains, and brought him to Babylon.
Simplified
They slaughtered Zedekiah's sons while he watched, and then gouged out his eyes, bound him in bronze shackles, and took him to Babylon.
And they put the sons of Zedekiah to death before his eyes, and then they put out his eyes, and chaining him with iron bands, took him to Babylon.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with all 13 words matched in the Hebrew and Greek versions. This consistency indicates a strong preservation of the original text across these traditions.
וְאֶת־ בְּנֵי֙ צִדְקִיָּ֔הוּ שָׁחֲט֖וּ לְעֵינָ֑יו וְאֶת־ עֵינֵ֤י צִדְקִיָּ֙הוּ֙ עִוֵּ֔ר וַיַּאַסְרֵ֙הוּ֙ בַֽנְחֻשְׁתַּ֔יִם וַיְבִאֵ֖הוּ בָּבֶֽל׃ ס
13 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 25:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צִדְקִיָּ֫הוּ (*Tsidqiyah*) means 'Jehovah is righteous' and refers primarily to Zedekiah, the last king of Judah. It is derived from words meaning 'right' and 'Jah' (God). The entries note various individuals named Zedekiah, including false prophets and a priest during Nehemiah's time. There is no significant disagreement among the lexicons regarding its meanings or references.
צִדְקִיָּ֫הוּ 66, צִדְקִיָּה 7 n.pr.m. (י׳ is righteousness)
last king of Judah
false prophets
prince; Jerem.’s time
priest, Nehem.’s time
son of Jehoiachin
base
H6667 צִדְקִיָּ֫הוּ, צִדְקִיָּה (י׳ is righteousness) . last king of Judah
. false prophets
. prince; Jerem.’s time
. priest, Nehem.’s time
. son of Jehoiachin
6667 Tsidqiyah tsid-kee-yaw'
or Tsidqiyahuw {tsid-kee-yaw'-hoo}; from 6664 and 3050; right
of Jah; Tsidkijah, the name of six Israelites:--Zedekiah,
Zidkijah.
see HEBREW for 06664
see HEBREW for 03050
צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.22.11;
son of: Chenaanah (H3668)
§ Zedekiah = "Jehovah is righteous"
1) the last king of Judah renamed from 'Mattaniah' by Nebuchadnezzar; son of Josiah by wife Hamutal; placed on the throne by Nebuchadnezzar when he carried his nephew Jehoiakim in captivity
2) false prophet at the court of king Ahab of the northern kingdom of Israel
3) son of Maaseiah, a false prophet in Babylon
4) son of Hananiah, one of the princes of Judah in the time of Jeremiah
5) a priest who sealed the covenant with Nehemiah
6) son of king Jehoiakim of Judah
צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.24.17;
son of: Josiah (H2977) and Hamutal (H2537);
brother of: Jehoahaz (H3059H);
N-proper — Noun proper masculineHNpm
Zedekiah
Righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother’s name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet “he did evil in the sight of the Lord” (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke…
(justice of Jehovah). The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. (2 Kings 24:18) comp. 2Kin 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in (2 Kings 24:17; 2 Kings 25:7) and, with some trifling variations in (Jeremiah 39:1-7; 62:1-11) together with the still shorter summary in…
1. The twentieth and last king of Judah, son of Josiah and Hamutal, and uncle to Jeconiah his predecessor, 2Ki 24:17,19 Jer 52:1. When Nebuchadnezzar took Jerusalem, he carried Jeconiah to Babylon, with his wives, children, officers, and the best artificers in Judea, and put in his place his uncle Mattaniah, whose name he changed to Zedekiah, and made him promise with an oath that he would maintain fidelity to him. He was twenty-one years old when he began to reign at Jerusalem, and he reigned there eleven years. He did evil in the sight of the Lord, committing the same crimes as Jehoiakim, 2Ki 24:18-20 2Ch 36:11-13. Compare
the Lord is my justice; the justice of the Lord
שָׁחַט (shachat) is a Hebrew verb meaning to slaughter or kill, often in the context of sacrifice. It can refer to the slaughtering of animals for food or ritual purposes, as well as the killing of people in a sacrificial context. The noun form שַׁחֲטָה (shachat) is noted as a doubtful term, with a reference in Hosea 5:2.
שָׁחַט 84 vb. slaughter, beat
Qal slaughter
Niph. be slaughtered for food
base
שַׁחֲטָה n.f. doubtful word;—Ho 5:2 RV (cf. AV) the revolters are gone deep in slaughtering
ref
H7819a שָׁחַט slaughter, beat H7819b שַׁחֲטָה doubtful word
7819 shachat shaw-khat'
a primitive root; to slaughter (in sacrifice or
massacre):--kill, offer, shoot out, slay, slaughter.
שָׁחַט (sha.chat) — to slaughter.
v
1) to kill, slaughter, beat
1a) (Qal)
1a1) to slaughter
1a1a) beast for food
1a1b) sacrifice
1a1c) person in human sacrifice
1a1d) beaten, hammered (of shekels)
1b) (Niphal) to be slaughtered, be slain (of food or sacrifice)
Also means: sha.chat (שָׁחוּט "beaten" H7820)
שַׁחֲטָה (sha.cha.tah) — slaughtering.
1) (BDB) slaughtering
1a) word doubtful
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual constructHNcfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צִדְקִיָּ֫הוּ (*Tsidqiyah*) means 'Jehovah is righteous' and refers primarily to Zedekiah, the last king of Judah. It is derived from words meaning 'right' and 'Jah' (God). The entries note various individuals named Zedekiah, including false prophets and a priest during Nehemiah's time. There is no significant disagreement among the lexicons regarding its meanings or references.
צִדְקִיָּ֫הוּ 66, צִדְקִיָּה 7 n.pr.m. (י׳ is righteousness)
last king of Judah
false prophets
prince; Jerem.’s time
priest, Nehem.’s time
son of Jehoiachin
base
H6667 צִדְקִיָּ֫הוּ, צִדְקִיָּה (י׳ is righteousness) . last king of Judah
. false prophets
. prince; Jerem.’s time
. priest, Nehem.’s time
. son of Jehoiachin
6667 Tsidqiyah tsid-kee-yaw'
or Tsidqiyahuw {tsid-kee-yaw'-hoo}; from 6664 and 3050; right
of Jah; Tsidkijah, the name of six Israelites:--Zedekiah,
Zidkijah.
see HEBREW for 06664
see HEBREW for 03050
צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.22.11;
son of: Chenaanah (H3668)
§ Zedekiah = "Jehovah is righteous"
1) the last king of Judah renamed from 'Mattaniah' by Nebuchadnezzar; son of Josiah by wife Hamutal; placed on the throne by Nebuchadnezzar when he carried his nephew Jehoiakim in captivity
2) false prophet at the court of king Ahab of the northern kingdom of Israel
3) son of Maaseiah, a false prophet in Babylon
4) son of Hananiah, one of the princes of Judah in the time of Jeremiah
5) a priest who sealed the covenant with Nehemiah
6) son of king Jehoiakim of Judah
צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.24.17;
son of: Josiah (H2977) and Hamutal (H2537);
brother of: Jehoahaz (H3059H);
N-proper — Noun proper masculineHNpm
Zedekiah
Righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother’s name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet “he did evil in the sight of the Lord” (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke…
(justice of Jehovah). The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. (2 Kings 24:18) comp. 2Kin 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in (2 Kings 24:17; 2 Kings 25:7) and, with some trifling variations in (Jeremiah 39:1-7; 62:1-11) together with the still shorter summary in…
1. The twentieth and last king of Judah, son of Josiah and Hamutal, and uncle to Jeconiah his predecessor, 2Ki 24:17,19 Jer 52:1. When Nebuchadnezzar took Jerusalem, he carried Jeconiah to Babylon, with his wives, children, officers, and the best artificers in Judea, and put in his place his uncle Mattaniah, whose name he changed to Zedekiah, and made him promise with an oath that he would maintain fidelity to him. He was twenty-one years old when he began to reign at Jerusalem, and he reigned there eleven years. He did evil in the sight of the Lord, committing the same crimes as Jehoiakim, 2Ki 24:18-20 2Ch 36:11-13. Compare
the Lord is my justice; the justice of the Lord
עָוַר (avar) is a Hebrew verb meaning to blind or make blind, specifically in the Piel form. It is derived from the root associated with a film over the eyes. The entries consistently emphasize its meaning related to blindness, with no significant disagreement among the lexicons.
[עָוַר] vb. Pi. make blind, blind
base
H5786 [עָוַר] Pi. make blind, blind
5786 `avar aw-var'
a primitive root (rather denominatively from 5785 through the
idea of a film over the eyes); to blind:--blind, put out. See
also 5895.
see HEBREW for 05785
see HEBREW for 05895
עָוַר (a.var) — to blind.
(Piel) to blind, make blind, put out the eyes of
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
נְחֹ֫שֶׁת (nechosheth) refers to copper or bronze, often indicating items made from these metals, such as fetters. It is noted for being less valuable than gold but more than wood. Additionally, it can figuratively represent a harsh sky or, in specific contexts, suggest meanings related to lust or harlotry, as seen in Ezekiel 16:36.
נְחֹ֫שֶׁת 137 n.m. copper, bronze
copper
fetters of copper or bronze
as less in value than gold but more than wood
fig. of pitiless sky
base
[נְחֹ֫שֶׁת] n.[f.] Ez 16:36 where context favours mng. lust, harlotry, or specif. sens. obscoen.
ref
H5178a נְחֹ֫שֶׁת copper, bronze . copper
. fetters of copper or bronze
. as less in value than gold but more than wood
. fig. of pitiless sky
H5178b נְחֹ֫שֶׁת where context favours mng. lust, harlotry, or specif. sens. obscoen.
5178 nchosheth nekh-o'-sheth
for 5154; copper, hence, something made of that metal, i.e.
coin, a fetter; figuratively, base (as compared with gold or
silver):--brasen, brass, chain, copper, fetter (of brass),
filthiness, steel.
see HEBREW for 05154
נְחֹ֫שֶׁת (ne.cho.shet) — bronze.
1) copper, bronze
1a) copper (ore), bronze (as copper alloy)
1b) fetters (of copper or bronze)
1c) copper (as value)
נְחֹ֫שֶׁת (ne.cho.shet) — lust.
lust, harlotry
Prep | N-fd — Preposition · noun common feminine dual absoluteHRd/Ncfda
Fetters were for the feet only, while chains were for any part of the body. They were usually made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed for the purpose. (Psalms 105:18; 149:8)
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3ms
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel