Jeremiah 21:3 — Word Study
WLCוַיֹּ֥אמֶר יִרְמְיָ֖הוּ אֲלֵיהֶ֑ם כֹּ֥ה תֹאמְרֻ֖ן אֶל־ צִדְקִיָּֽהוּ׃
BSABut JeremiahYirmᵉyâh [the prophet, whom Jehovah has appointed] answeredʼâmar▸ You are to tellʼâmar▸ [speak to, command] ZedekiahTsidqîyâh [Jehovah is righteous, the last king of Judah] thatkôh
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יִרְמְיָ֖הוּ | Jeremiah | Noun proper masculine |
| אֲלֵיהֶ֑ם | to them | Preposition, suffix |
| כֹּ֥ה | thus | Adverb |
| תֹאמְרֻ֖ן | you will say ! | Verb qal imperfect second person masculine plural, suffix |
| אֶל־ | to | Preposition |
| צִדְקִיָּֽהוּ׃ | Zedekiah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Jeremiah answered, “You are to tell Zedekiah that |
| KJV | ¶ Then said Jeremiah unto them, Thus shall ye say to Zedekiah: |
| ASV | Then said Jeremiah unto them, Thus shall ye say to Zedekiah: |
| YLT | And Jeremiah saith unto them, 'Thus do ye say unto Zedekiah, |
| WEB | Then Jeremiah said to them, “Tell Zedekiah: |
| BBE | Then Jeremiah said to them, This is what you are to say to Zedekiah: |
The translations agree on the directive nature of the command given by Jeremiah.
The sentence structure is straightforward, with a main clause followed by a prepositional phrase and an adverbial phrase, leading into the directive speech.


3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectיִרְמְיָהוּ
verbאָמַר
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 — Jeremiah 21:3
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 — God's Message to Zedekiahgenerated
Jeremiah 21:3 presents a critical moment where Jeremiah is instructed to deliver a message to Zedekiah during a siege by Babylon. This verse highlights the role of the prophet as a mediator of God's word, emphasizing the urgency and significance of the communication in the context of impending danger, as seen in the surrounding verses.
Cross References
The Key Word — אָמַר, vai.Yo.mergenerated
The Hebrew verb אָמַר (amar) means 'to say' or 'to utter,' with a broad range of uses including to command, promise, or even boast. Its parsing as a sequential imperfect third person masculine singular verb indicates that this is a continuing action, emphasizing the authority of Jeremiah's speech.
In this context, אָמַר is used to convey a direct command from God through Jeremiah to Zedekiah, underscoring the importance of the message being delivered.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses 'you are to tell' to convey the directive nature of the command.
Sentence Structuregenerated
The finite verb יֹּ֥אמֶר governs the main clause, indicating that Jeremiah is speaking. The structure includes a prepositional phrase indicating direction (אֲלֵיהֶ֑ם), followed by an adverbial phrase (כֹּ֥ה) that sets the manner of the speech.
The sentence structure emphasizes the command aspect, with the verb leading the sentence and the prepositional phrase clarifying the audience.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as εἶπεν (eipen), which also means 'he said.' This choice aligns closely with the Hebrew meaning, indicating a straightforward translation without interpretive additions.
The consistency in translation between the Hebrew and the Greek suggests a focus on the act of speaking rather than any additional nuances.
In plain words — the whole versegenerated
Jeremiah 21:3 tells us that Jeremiah is instructed to communicate a message to Zedekiah. This verse shows Jeremiah's role as a prophet delivering God's urgent command during a time of crisis.
Frequently Asked Questionsgenerated
Jeremiah's message to Zedekiah represents God's direct communication during a critical moment, emphasizing the importance of obedience to God's word.
The urgency stems from the siege by Babylon, where Zedekiah's decisions could lead to dire consequences for Judah.
Zedekiah means 'Jehovah is righteous,' reflecting his royal lineage and the expectations placed upon him as king.
This verse illustrates the prophet's role as a mediator of God's messages, conveying divine commands and guidance to leaders and the people.
Reflection Questionsgenerated
- In what ways can I be more receptive to messages I believe God is communicating to me?
- How can I apply the urgency of Jeremiah's message in my own life?
- What does it mean for me to act as a messenger of God's word in my community?
- How do I respond when I feel God is calling me to speak to someone about an important issue?
The early church on this verse — how the Fathers read it
Jerome cites this verse to illustrate God's command through Jeremiah, emphasizing the importance of the message to Zedekiah.
And Jeremiah said to them: Thus shall you say to Zedekiah: Thus saith the Lord God of Israel: Behold, I will turn back the weapons of war (or the weapons of warfare) which are in your hands, wherewith you fight against the king of Babylon,Early Church Fathers on Jeremiah 21 →
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Jeremiah 21:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Jeremiah unto them,.... The two priests, Pashur and Zephaniah, after he had sought the Lord, and knew his mind and will: thus shall ye say to Zedekiah; by whom they were sent.
Read John Gill on Jeremiah 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Jeremiah unto them, Thus shall ye say to Zedekiah: No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 21:3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah:Ver. 3. Then said Jeremiah unto them.] He answereth them modestly, and without insultation; but freely and boldly, as a man of a heroic spirit, and the messenger of the King of kings.
Read John Trapp on Jeremiah 21 →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
But Jeremiah answered, “You are to tell Zedekiah that
Then Jeremiah said to them, “Tell Zedekiah:
But Jeremiah answered, “You are to tell Zedekiah that
Jeremiah answered them, “Tell Zedekiah
Tyndale line
¶ Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
Then said Jeremiah to them, Thus shall ye say to Zedekiah:
Then said Ieremiah, Thus shall you say to Zedekiah,
Strictly literal
And Jeremiah said unto them, Thus shall ye say to Zedekiah:
And Jeremiah saith unto them, 'Thus do ye say unto Zedekiah,
And Jeremiah says to them, “Thus you say to Zedekiah,
Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
So Jeremiah said to them, “This is what you must say to Zedekiah,
From the Latin
And Jeremias said to them: Thus shall you say to Sedecias:
Simplified
But Jeremiah replied, “Tell Zedekiah this:
Then Jeremiah said to them, This is what you are to say to Zedekiah:
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 largely agree in their wording, with six out of seven words matching. The Septuagint's structure reflects its own syntax but conveys the same essential message as the Hebrew.
וַיֹּ֥אמֶר יִרְמְיָ֖הוּ אֲלֵיהֶ֑ם כֹּ֥ה תֹאמְרֻ֖ן אֶל־ צִדְקִיָּֽהוּ׃
6 of the 7 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 Jeremiah 21:3
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יִרְמְיָ֫הוּ (Yirmyah) refers to Jeremiah, meaning 'whom Jehovah has appointed.' He is primarily known as a major prophet from a priestly family in Anathoth, authoring the book of Jeremiah. The name also applies to several other individuals, including a man from Libnah, a Gadite warrior, and priests during the time of Nehemiah. The entries suggest a diverse range of figures associated with this name.
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
of Libnah, father of Josiah’s wife
Gadite, David’s time
Manassite
Benjamite
Gadite
priestly name
base
H3414 יִרְמְיָ֫ה(וּ) (? י׳ looseneth, sc. the womb ?) . proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
. of Libnah, father of Josiah’s wife
. Gadite, David’s time
. Manassite
. Benjamite
. Gadite
. priestly name
3414 Yirmyah yir-meh-yaw'
or Yirmyahuw {yir-meh-yaw'-hoo}; from 7311 and 3050; Jah will
rise; Jirmejah, the name of eight or nine
Israelites:--Jeremiah.
see HEBREW for 07311
see HEBREW for 03050
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.23.31;
father of: Hamutal (H2537)
§ Jeremiah = "whom Jehovah has appointed"
1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name
2) a man of Libnah and father of Hamutal the wife of king Josiah
3) a Gadite who joined David at Ziklag
4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh
5) a Gadite and warrior of David
6) a warrior of David
7) a priest who joined Nehemiah in the covenant ceremony
8) a priest also in the time of Nehemiah; maybe same as 7
9) father of Jaazaniah the Rechabites
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.5.24
§ Jeremiah = "whom Jehovah has appointed"
N-proper — Noun proper masculineHNpm
Jeremiah
Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.
(6.) One of the “greater prophets” of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah…
Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:-- Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors --two of the tribe of Gad-- in David’s army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before…
One of the chief prophets of the Old Testament, prophesied under Josiah, Jehoiakim, and Zedekiah, and also after the captivity of the latter. He was born at Anathoth, of the race of the priests, and was destined of God to be a prophet, and consecrated for that object before his birth, Jer 1:1,5. At an early age he was called to act as a prophet, B. C. 628, in the thirteenth year of King Josiah. This good king no doubt cooperated with him to promote the reformation of the people; but the subsequent life of the prophet was full of afflictions and persecutions. Jehoiakim threw his prophetic roll into the fire, and sought his life. Zedekiah was kindly instructed by him, and warned of the woes impending over his guilty people, and of their seventy years’ captivity, but to no purpose. The fidelity of the prophet often endangered his life…
exaltation of the Lord
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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
