Jeremiah 39:3 — Word Study
WLCוַיָּבֹ֗אוּ כֹּ֚ל שָׂרֵ֣י מֶֽלֶךְ־ בָּבֶ֔ל וַיֵּשְׁב֖וּ בְּשַׁ֣עַר הַתָּ֑וֶךְ נֵרְגַ֣ל שַׂר־ אֶ֠צֶר סַֽמְגַּר־ נְב֞וּ שַׂר־ סְכִ֣ים רַב־ סָרִ֗יס נֵרְגַ֤ל שַׂר־ אֶ֙צֶר֙ רַב־ מָ֔ג וְכָל־ שְׁאֵרִ֔ית שָׂרֵ֖י מֶ֥לֶךְ בָּבֶֽל׃
BSAThen allkôl [every single one] the officialssar [rulers, princes] of the kingmelek [royal ruler, monarch] of BabylonBâbel [city of confusion, Babel] enteredbôwʼ▸ [came in, approached] and satyâshab▸ [took their seats, dwelled] in the Middletâvek Gateshaʻar [central entrance, midst of the city] Nergal-sharezerNêrᵉgal Sharʼetser [Nergal, prince of fire] of SamgarÇamgar Nᵉbôw [Babylonian general] Nebo-sarsekimSarçᵉkîym [Sarsechim, chief eunuch] the RabsarisRab-Çârîyç [chief of the eunuchs] Nergal-sharezerNêrᵉgal Sharʼetser [Nergal, prince of fire] the RabmagRab-Mâg [high-ranking official, magician] and allkôl [remainder] the restshᵉʼêrîyth of the officialssar [rulers, princes] of the kingmelek [royal ruler, monarch] of BabylonBâbel [city of confusion, Babel]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֗אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| כֹּ֚ל | all | Noun common, masculine singular construct |
| שָׂרֵ֣י | [the] officials of | Noun common, masculine plural construct |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| בָּבֶ֔ל | Babylon | Noun proper |
| וַיֵּשְׁב֖וּ | and they sat | Verb, Qal, sequential imperfect third person masculine plural |
| בְּשַׁ֣עַר | in [the] gate of | Preposition, noun common masculine singular construct |
| הַתָּ֑וֶךְ | the middle | Particle, noun common masculine singular absolute |
| נֵרְגַ֣ל | Nergal- | Noun proper masculine |
| שַׂר־ | Shar- | Noun proper masculine |
| אֶ֠צֶר | ezer | Noun proper masculine |
| סַֽמְגַּר־ | Samgar | Noun proper masculine |
| נְב֞וּ | Nebu | Noun proper masculine |
| שַׂר־ | Sar- | Noun proper masculine |
| סְכִ֣ים | -sekim | Noun proper masculine |
| רַב־ | [the] Rab- | Noun common, masculine singular construct |
| סָרִ֗יס | saris | Noun common, masculine singular absolute |
| נֵרְגַ֤ל | Nergal- | Noun proper masculine |
| שַׂר־ | Shar- | Noun proper masculine |
| אֶ֙צֶר֙ | ezer | Noun proper masculine |
| רַב־ | [the] Rab- | Noun common, masculine singular construct |
| מָ֔ג | mag | Noun common, masculine singular absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| שְׁאֵרִ֔ית | [the] rest of | Noun common, feminine singular construct |
| שָׂרֵ֖י | [the] officials of | Noun common, masculine plural construct |
| מֶ֥לֶךְ | [the] king of | Noun common, masculine singular construct |
| בָּבֶֽל׃ | Babylon | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then all the officials of the king of Babylon entered and sat in the Middle Gate: Nergal-sharezer of Samgar, Nebo-sarsekim the Rabsaris, Nergal-sharezer the Rabmag, and all the rest of the officials of the king of Babylon. |
| KJV | And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the residue of the princes of the king of Babylon. |
| ASV | that all the princes of the king of Babylon came in, and sat in the middle gate, to wit, Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the rest of the princes of the king of Babylon. |
| YLT | and come in do all the heads of the king of Babylon, and they sit at the middle gate, Nergal-Sharezer, Samgar-Nebo, Sarsechim, chief of the eunuchs, Nergal-Sharezer, chief of the Mages, and all the rest of the heads of the king of Babylon. |
| WEB | All the princes of the king of Babylon came in, and sat in the middle gate: Nergal Sharezer, Samgarnebo, Sarsechim the Rabsaris, Nergal Sharezer the Rabmag, with all the rest of the princes of the king of Babylon. |
| BBE | All the captains of the king of Babylon came in and took their places in the middle doorway of the town, Nergal-shar-ezer, ruler of Sin-magir, the Rabmag, and Nebushazban, the Rab-saris, and all the captains of the king of Babylon. |
Where they part company is שָׂרֵ֣י — see How Translations Differ.
The sentence is structured around a main action, with additional details provided through subordinate phrases and lists.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 39:3
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 — The Fall of Jerusalemgenerated
Jeremiah 39:3 recounts the moment when all the officials of the king of Babylon entered Jerusalem and took their seats at the Middle Gate. This event occurs after the city has been breached, marking a pivotal moment in the Babylonian conquest of Judah. The officials mentioned include notable figures like Nergal-sharezer and Nebo-sarsekim, indicating the presence of high-ranking Babylonian leaders during this critical time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:15 | For I am about to summon all the clans and kingdoms of the north,” declares the LORD. “Their kings will come and set up their thrones at the entrance of the gates of Jerusalem. They will attack all her surrounding walls and all the other cities of Judah. |
| 2 | Jeremiah 21:4 | this is what the LORD, the God of Israel, says: ‘I will turn against you the weapons of war in your hands, with which you are fighting the king of Babylon and the Chaldeans who besiege you outside the wall, and I will assemble their forces in the center of this city. |
| 3 | Jeremiah 38:17 | Then Jeremiah said to Zedekiah, “This is what the LORD God of Hosts, the God of Israel, says: ‘If you indeed surrender to the officers of the king of Babylon, then you will live, this city will not be burned down, and you and your household will survive. |
| 4 | Jeremiah 39:13 | So Nebuzaradan captain of the guard, Nebushazban the Rabsaris, Nergal-sharezer the Rabmag, and all the captains of the king of Babylon |
| 5 | 2 Kings 17:30 | The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נֵרְגַל, ne.re.Galgenerated
The name נֵרְגַל (ne.re.Gal) refers to a Babylonian official, specifically Nergal-sharezer, who is described as a prince of fire. This term is significant as it highlights the roles of Babylonian officials during the siege of Jerusalem, emphasizing their authority and influence.
The parsing of the name shows it as a proper noun in the masculine form, indicating a specific individual rather than a common title. The presence of Nergal-sharezer among the officials underscores the importance of Babylonian leadership in the context of Jerusalem's fall.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וַיָּבֹ֗אוּ, and they came, which governs the entire clause. Following this, there are two main actions: entering and sitting, indicating a sequence of events.
The structure emphasizes the gathering of officials at the Middle Gate, a central location in the city, highlighting the importance of their presence during this historical moment.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּבֹ֗אוּ as εἰσῆλθον, indicating 'they entered.' This choice aligns with the Hebrew meaning but emphasizes the action of entering rather than the broader sense of coming.
The translation choices in the Septuagint reflect the significance of the officials' actions, focusing on their entrance into a pivotal location during the siege.
In plain words — the whole versegenerated
Jeremiah 39:3 describes how all the officials of the king of Babylon entered Jerusalem and sat at the Middle Gate. This event occurs after the city was breached, marking a significant moment in the Babylonian conquest of Judah.
Frequently Asked Questionsgenerated
The officials included Nergal-sharezer, Nebo-sarsekim, and others who held significant positions in the Babylonian administration.
The Middle Gate served as a central entrance in Jerusalem, symbolizing a key location during the siege.
Nergal-sharezer means 'Nergal, prince of fire,' indicating a connection to Babylonian deities and power.
This event marks the culmination of the Babylonian siege, leading to the fall of Jerusalem and the exile of its people.
Reflection Questionsgenerated
- What does the gathering of Babylonian officials at the Middle Gate signify in the context of Jerusalem's fall?
- How do the names of the officials reflect the culture and beliefs of Babylon?
- What can we learn about the political dynamics at play during the siege of Jerusalem?
- In what ways does this event impact the narrative of the Israelites in the following chapters?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 39:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the princes of the king of Babylon came in,.... Into the city: a breach being made in the walls to take possession of it: and sat in the middle gate; according to Jarchi, this was a gate of
Read John Gill on Jeremiah 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.
Read Robert Jamieson on Jeremiah 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll the great men of Babylon that were employed in the conduct of the Babylonian army (the city being taken by storm or surprise) entered into it, but rested at the middle gate. The city, they say, was encompassed with two walls, before they came to the wall of the temple; the gate in the inner wall is supposed to have been that which is called the middle gate: they would not at first adventure in further; the city being large and well fortified, there might have been some traps laid for them; they would therefore have their soldiers first clear the streets, and search all places, that they might enter further into the city without hazarding their persons. Some interpreters have examined…
Read Matthew Poole on Jeremiah 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 39:3 And all the princes of the king of Babylon came in, and sat in the middle gate, [even] Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.Ver. 3. In the middle gate.] Called the second gate (Zephaniah 2:10; see Jeremiah 1:15). Jeremiah lived to see many of his prophecies fulfilled. Jerusalem was taken in or about the fortieth year of his prophesying, as it was afterwards by the Romans, in or about the fortieth year after our Saviour’ s ministry started. Even Nergalsharezer, Shamgarnebo.] Here we have a list of the Babylonian princes who first broke into the city. Their names are harsh and…
Read John Trapp on Jeremiah 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In the middle gate.—The term indicates a position in the line of walls between the citadel of Zion—the “upper city” of Josephus (Ant. v. 20. 2), which as yet was not surrendered (Jeremiah 39:4)—and the lower city, in the walls of which a breach had been effected. Here an open space, originally used as a forum, or place of judgment, now gave the Chaldæan generals a central encampment, from which they could command both quarters of the city, and by taking their place in the heart of its life, formally assert their mastery. Each of the names that follow has a meaning and history of its own. Nergal-sharezer.—The first half of the name appears in 2 Kings 17:30 as that of a Cuthite, or…
Read Charles John Ellicott on Jeremiah 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Sat in the middle gate] The city of Jerusalem stood upon two hills, Sion to the south, and Acra to the north, with a deep valley between them. The gate of the centre, as the term seems plainly to import, was a gate of communication in the middle of the valley, between the two parts of the city, sometimes called the higher and the lower city. The Chaldeans entered the city on the north side by a breach in the walls, and rushing forward and posting themselves in this gate, in the very heart or centre of the city, became thereby masters at will of the whole. Zedekiah with his troop, perceiving this, fled out of the opposite gate on the south side. See Blayney. This is likely; but we…
Read AdamClarke on Jeremiah 39 →CambridgeThe Cambridge Bible for Schools and CollegesJeremiah 39:3. and sat] to carry out the matters arising from the capture. Nergal-sharezer, etc.] From the Eng. it would appear that there are six princes mentioned by name. In fact however there are but four at the most (and probably only two), viz. (a) Nergal-sharezer, (b) Samgar-nebo, (c) Sarsechim, (d) Nergal-sharezer. But (d) is probably an erroneous repetition of (a). Rab-saris (usually explained chief of the eunuchs or chamberlains but more probably chief of the heads, i.e. principal men) and Rab-mag (probably chief of the soothsayers) are the titles of those whose names they follow. Moreover, the first part of Samgar-nebo is probably a corruption of Sar-mag = Rab-mag, chief of the…
Read Cambridge on Jeremiah 39 →Albert Barnes1798–1870Barnes' Notes on the BibleThese princes were four: (1) Nergal, Sharezer, i. e., Nirgal-sar-usur (May Nergal protect the king); (2) Samgar-Nebo (Be gracious, O Nebo); (3) Sarsechim. No explanation is given at present of this name. He was Rab-saris, i.
Read Albert Barnes on Jeremiah 39 →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
Then all the officials of the king of Babylon entered and sat in the Middle Gate: Nergal-sharezer of Samgar, Nebo-sarsekim the Rabsaris, Nergal-sharezer the Rabmag, and all the rest of the officials of the king of Babylon.
All the princes of the king of Babylon came in, and sat in the middle gate: Nergal Sharezer, Samgarnebo, Sarsechim the Rabsaris, Nergal Sharezer the Rabmag, with all the rest of the princes of the king of Babylon.
Then all the officials of the king of Babylon entered and sat in the Middle Gate: Nergal-sharezer of Samgar, Nebo-sarsekim the Rabsaris, Nergal-sharezer the Rabmag, and all the rest of the officials of the king of Babylon.
Then Nergal-Sharezer of Samgar, Nebo-Sarsekim, who was a chief officer, Nergal-Sharezer, who was a high official, and all the other officers of the king of Babylon came and set up quarters in the Middle Gate.
Tyndale line
And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the residue of the princes of the king of Babylon.
that all the princes of the king of Babylon came in, and sat in the middle gate, to wit, Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the rest of the princes of the king of Babylon.
that all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the rest of the princes of the king of Babylon.
And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the residue of the princes of the king of Babylon.
And all the princes of the King of Babel came in, and sate in the middle gate, euen Neregal, Sharezer, Samgar-nebo, Sarsechim, Rab-saris, Neregal, Sharezer, Rab-mag with all the residue of the princes of the King of Babel.
Strictly literal
and all the princes of the king of Babylon came in, and sat in the middle gate: Nergal-sharezer, Samgar-nebu, Sarsechim, chief chamberlain, Nergal-sharezer, chief magian, and all the rest of the princes of the king of Babylon.
and come in do all the heads of the king of Babylon, and they sit at the middle gate, Nergal-Sharezer, Samgar-Nebo, Sarsechim, chief of the eunuchs, Nergal-Sharezer, chief of the Mages, and all the rest of the heads of the king of Babylon.
and all the heads of the king of Babylon come in, and they sit at the middle gate, Nergal-Sharezer, Samgar-Nebo, Sarsechim, Rab-Saris, Nergal-Sharezer, chief magus, and all the rest of the heads of the king of Babylon.
And then came all the princes of the king of Babylon, and sat down in the middle gate; [namely,] Neregal-sharezer, Samgar-nebu, Sarsechim, the chief of the eunuchs, Neregal-sharezer, the chief of the magi, with all the residue of the princes of the king of Babylon.
Then all the officials of the king of Babylon came and sat in the middle gate: Nebo-Sarsekim, Samgar Nebo, and Sarsechim, an important official. Nebo-Sarsekim was a high official and all the rest were the officials of the king of Babylon.
From the Latin
And all the princes of the king of Babylon came in, and sat in the middle gate: Neregel, Sereser, Semegarnabu, Sarsachim, Rabsares, Neregel, Serezer, Rebmag, and all the rest of the princes of the king of Babylon.
Simplified
All the officials of the king of Babylon came in and took over the city, making their headquarters at the Middle Gate. They were Nergal-sharezer of Samgar, Nebo-sarsekim the Rabsaris, Nergal-sharezer the Rabmag, and all the other officials of the king of Babylon.
All the captains of the king of Babylon came in and took their places in the middle doorway of the town, Nergal-shar-ezer, ruler of Sin-magir, the Rabmag, and Nebushazban, the Rab-saris, and all the captains of the king of 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 show some alignment, with the Septuagint capturing only a portion of the Hebrew text. The word order and choice of articles differ, indicating a distinct interpretative approach in the Greek translation.
וַיָּבֹ֗אוּ כֹּ֚ל שָׂרֵ֣י מֶֽלֶךְ־ בָּבֶ֔ל וַיֵּשְׁב֖וּ בְּשַׁ֣עַר הַתָּ֑וֶךְ נֵרְגַ֣ל שַׂר־ אֶ֠צֶר סַֽמְגַּר־ נְב֞וּ שַׂר־ סְכִ֣ים רַב־ סָרִ֗יס נֵרְגַ֤ל שַׂר־ אֶ֙צֶר֙ רַב־ מָ֔ג וְכָל־ שְׁאֵרִ֔ית שָׂרֵ֖י מֶ֥לֶךְ בָּבֶֽל׃
10 of the 27 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 39:3
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.
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-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
נֵרְגַּל שַׂרְאֶ֫צֶר n.pr.m. chief soothsayer in train of Nebuchad.
base
H5371 נֵרְגַּל שַׁרְאֶ֫צֶר
5371 Nergal Shar'etser nare-gal' shar-eh'-tser
from 5370 and 8272; Nergal-Sharetser, the name of two
Babylonians:--Nergal-sharezer.
see HEBREW for 05370
see HEBREW for 08272
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official of Samgar, living at the time of Divided Monarchy, first mentioned at Jer.39.3a
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official living at the time of Divided Monarchy, first mentioned at Jer.39.3b
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
N-proper — Noun proper masculineHNpm
nar'-gal (nereghal): A Babylonian deity, identified with the planet Mars, and worshipped at Cutha (compare 2Ki 17:30).
See BABYLONIA AND ASSYRIA, RELIGION OF.
Nergal
The great dog; that is, lion, one of the chief gods of the Assyrians and Babylonians (2 Kings 17:30), the god of war and hunting. He is connected with Cutha as its tutelary deity.
(hero), one of the chief Assyrian and Babylonian deities, seems to have corresponded closely to the classical Mars. (2 Kings 17:30) It is conjectured that he may represent the deified Nimrod.
One of the gods of the Cuthite heathen who were transplanted into Palestine, 2Ki 7:20. This idol probably represented the planet Mars, which was ever the emblem of bloodshed. Mars is names, by the Zabians and Arabians, ill luck, misfortune. He was represented as holding in one had a drawn sword, and in the other, by the hair, a human head just cut off; his garments were blood red, as the light of the planet is also reddish. His temple among the Arabs was painted red; and they offered to him garments sprinkled with blood, and also a warrior, (probably a prisoner,) who was cast into a pool. The name Nergal appears in the proper names Nergalsharezer. Neriglassar, Jer 39:3,13.
נֵרְגַּל שַׂרְאֶ֫צֶר n.pr.m. chief soothsayer in train of Nebuchad.
base
H5371 נֵרְגַּל שַׁרְאֶ֫צֶר
5371 Nergal Shar'etser nare-gal' shar-eh'-tser
from 5370 and 8272; Nergal-Sharetser, the name of two
Babylonians:--Nergal-sharezer.
see HEBREW for 05370
see HEBREW for 08272
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official of Samgar, living at the time of Divided Monarchy, first mentioned at Jer.39.3a
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official living at the time of Divided Monarchy, first mentioned at Jer.39.3b
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
N-proper — Noun proper masculineHNpm
נֵרְגַּל שַׂרְאֶ֫צֶר n.pr.m. chief soothsayer in train of Nebuchad.
base
H5371 נֵרְגַּל שַׁרְאֶ֫צֶר
5371 Nergal Shar'etser nare-gal' shar-eh'-tser
from 5370 and 8272; Nergal-Sharetser, the name of two
Babylonians:--Nergal-sharezer.
see HEBREW for 05370
see HEBREW for 08272
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official of Samgar, living at the time of Divided Monarchy, first mentioned at Jer.39.3a
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official living at the time of Divided Monarchy, first mentioned at Jer.39.3b
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
HNpm — Noun proper masculineHNpm
Ezer
Treasure. (1.) One of the sons of Seir, the native princes, “dukes,” of Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.) A priest (12:42).
(treasure). A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. (1 Chronicles 7:21) (B.C. before 1491.) A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.) Father of Hushah of the sons of Hur. (1 Chronicles 4:4) One of the Gadite chiefs who fought with David. (1 Chronicles 12:8,9) (B.C. 1054.) One who aided in repairing the wall at Jerusalem; a Levite. (Nehemiah 3:19)
a help
סַמְגַּר נְבוֹ (samgar neb-o) refers to a Babylonian general or officer named Samgar-Nebo, mentioned in Jeremiah 39:3. The name is thought to mean 'sword of Nebo.' The entries indicate that he was associated with King Nebuchadnezzar during the time of the Divided Monarchy.
סַמְגַּר נְבוֹ n.pr.m. an officer of Nebuchad. acc. to MT Je 39:3
ref
H5562 סַמְגַּר נְבוֹ
5562 Camgar Nbow sam-gar' neb-o'
of foreign origin; Samgar-Nebo, a Babylonian
general:--Samgar-nebo.
סַמְגַּר נְבוֹ (sam.gar ne.vo) — Samgar, Nebu-sar-sekim.
A man living at the time of Divided Monarchy, only mentioned at Jer.39.3
§ Samgar-nebo = "sword of Nebo"
one of the princes or generals of king Nebuchadnezzar of Babylon
N-proper — Noun proper masculineHNpm
סַמְגַּר נְבוֹ (samgar neb-o) refers to a Babylonian general or officer named Samgar-Nebo, mentioned in Jeremiah 39:3. The name is thought to mean 'sword of Nebo.' The entries indicate that he was associated with King Nebuchadnezzar during the time of the Divided Monarchy.
סַמְגַּר נְבוֹ n.pr.m. an officer of Nebuchad. acc. to MT Je 39:3
ref
H5562 סַמְגַּר נְבוֹ
5562 Camgar Nbow sam-gar' neb-o'
of foreign origin; Samgar-Nebo, a Babylonian
general:--Samgar-nebo.
סַמְגַּר נְבוֹ (sam.gar ne.vo) — Samgar, Nebu-sar-sekim.
A man living at the time of Divided Monarchy, only mentioned at Jer.39.3
§ Samgar-nebo = "sword of Nebo"
one of the princes or generals of king Nebuchadnezzar of Babylon
HNpm — Noun proper masculineHNpm
שַׂרְסְכִים n.pr.m. a prince of Nebuch. Je 39:3
ref
H8310 שַׂרְסְכִים
8310 Sarckiym sar-seh-keem'
of foreign derivation; Sarsekim, a Babylonian
general:--Sarsechim.
שַׂרְסְכִים (sar.se.khim) — Samgar, Nebu-sar-sekim.
A man living at the time of Divided Monarchy, only mentioned at Jer.39.3
§ Sarsechim = "prince of the eunuchs"
a ruler or general of Nebuchadnezzar at the taking of Jerusalem
N-proper — Noun proper masculineHNpm
שַׂרְסְכִים n.pr.m. a prince of Nebuch. Je 39:3
ref
H8310 שַׂרְסְכִים
8310 Sarckiym sar-seh-keem'
of foreign derivation; Sarsekim, a Babylonian
general:--Sarsechim.
שַׂרְסְכִים (sar.se.khim) — Samgar, Nebu-sar-sekim.
A man living at the time of Divided Monarchy, only mentioned at Jer.39.3
§ Sarsechim = "prince of the eunuchs"
a ruler or general of Nebuchadnezzar at the taking of Jerusalem
HNpm — Noun proper masculineHNpm
רַב 49 n.m. chief
base
H7249 רַב
7249 Rab-Cariyc rab-saw-reece'
from 7227 and a foreign word for a eunuch; chief chamberlain;
Rab-Saris, a Babylonian official:--Rab-saris.
see HEBREW for 07227
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.18.17
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, first mentioned at Jer.39.3
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
N-ms — Noun common · masculine singular constructHNcmsc
רַב 49 n.m. chief
base
H7249 רַב
7249 Rab-Cariyc rab-saw-reece'
from 7227 and a foreign word for a eunuch; chief chamberlain;
Rab-Saris, a Babylonian official:--Rab-saris.
see HEBREW for 07227
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.18.17
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, first mentioned at Jer.39.3
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
HNcmsa — Noun common · masculine singular absoluteHNcmsa
נֵרְגַּל שַׂרְאֶ֫צֶר n.pr.m. chief soothsayer in train of Nebuchad.
base
H5371 נֵרְגַּל שַׁרְאֶ֫צֶר
5371 Nergal Shar'etser nare-gal' shar-eh'-tser
from 5370 and 8272; Nergal-Sharetser, the name of two
Babylonians:--Nergal-sharezer.
see HEBREW for 05370
see HEBREW for 08272
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official of Samgar, living at the time of Divided Monarchy, first mentioned at Jer.39.3a
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official living at the time of Divided Monarchy, first mentioned at Jer.39.3b
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
HNpm — Noun proper masculineHNpm
nar'-gal (nereghal): A Babylonian deity, identified with the planet Mars, and worshipped at Cutha (compare 2Ki 17:30).
See BABYLONIA AND ASSYRIA, RELIGION OF.
Nergal
The great dog; that is, lion, one of the chief gods of the Assyrians and Babylonians (2 Kings 17:30), the god of war and hunting. He is connected with Cutha as its tutelary deity.
(hero), one of the chief Assyrian and Babylonian deities, seems to have corresponded closely to the classical Mars. (2 Kings 17:30) It is conjectured that he may represent the deified Nimrod.
One of the gods of the Cuthite heathen who were transplanted into Palestine, 2Ki 7:20. This idol probably represented the planet Mars, which was ever the emblem of bloodshed. Mars is names, by the Zabians and Arabians, ill luck, misfortune. He was represented as holding in one had a drawn sword, and in the other, by the hair, a human head just cut off; his garments were blood red, as the light of the planet is also reddish. His temple among the Arabs was painted red; and they offered to him garments sprinkled with blood, and also a warrior, (probably a prisoner,) who was cast into a pool. The name Nergal appears in the proper names Nergalsharezer. Neriglassar, Jer 39:3,13.
נֵרְגַּל שַׂרְאֶ֫צֶר n.pr.m. chief soothsayer in train of Nebuchad.
base
H5371 נֵרְגַּל שַׁרְאֶ֫צֶר
5371 Nergal Shar'etser nare-gal' shar-eh'-tser
from 5370 and 8272; Nergal-Sharetser, the name of two
Babylonians:--Nergal-sharezer.
see HEBREW for 05370
see HEBREW for 08272
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official of Samgar, living at the time of Divided Monarchy, first mentioned at Jer.39.3a
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official living at the time of Divided Monarchy, first mentioned at Jer.39.3b
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
HNpm — Noun proper masculineHNpm
נֵרְגַּל שַׂרְאֶ֫צֶר n.pr.m. chief soothsayer in train of Nebuchad.
base
H5371 נֵרְגַּל שַׁרְאֶ֫צֶר
5371 Nergal Shar'etser nare-gal' shar-eh'-tser
from 5370 and 8272; Nergal-Sharetser, the name of two
Babylonians:--Nergal-sharezer.
see HEBREW for 05370
see HEBREW for 08272
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official of Samgar, living at the time of Divided Monarchy, first mentioned at Jer.39.3a
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
נֵרְגַּל שַׁרְאֶ֫צֶר (ne.re.gal shar.e.tser) — Nergal-sar-ezer.
A Babylonian official living at the time of Divided Monarchy, first mentioned at Jer.39.3b
§ Nergal-sharezer = "prince of fire"
chief soothsayer and a ruler in the army of Nebuchadnezzar
HNpm — Noun proper masculineHNpm
Ezer
Treasure. (1.) One of the sons of Seir, the native princes, “dukes,” of Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.) A priest (12:42).
(treasure). A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. (1 Chronicles 7:21) (B.C. before 1491.) A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.) Father of Hushah of the sons of Hur. (1 Chronicles 4:4) One of the Gadite chiefs who fought with David. (1 Chronicles 12:8,9) (B.C. 1054.) One who aided in repairing the wall at Jerusalem; a Levite. (Nehemiah 3:19)
a help
מָ֑ג n.m. soothsayer, magian
base
H7248 מָ֑ג
7248 Rab-Mag rab-mawg'
from 7227 and a foreign word for a Magian; chief Magian;
Rab-Mag, a Bab. official:--Rab-mag.
see HEBREW for 07227
רַב־מָג (rav-mag) — Rab-mag.
A man living at the time of Divided Monarchy, first mentioned at Jer.39.3
1) soothsayer, magician, chief soothsayer
2) Rab-mag, chief soothsayer, or chief of princes, an official of Babylonia
N-ms — Noun common · masculine singular constructHNcmsc
מָ֑ג n.m. soothsayer, magian
base
H7248 מָ֑ג
7248 Rab-Mag rab-mawg'
from 7227 and a foreign word for a Magian; chief Magian;
Rab-Mag, a Bab. official:--Rab-mag.
see HEBREW for 07227
רַב־מָג (rav-mag) — Rab-mag.
A man living at the time of Divided Monarchy, first mentioned at Jer.39.3
1) soothsayer, magician, chief soothsayer
2) Rab-mag, chief soothsayer, or chief of princes, an official of Babylonia
HNcmsa — Noun common · masculine singular absoluteHNcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
N-fs — Noun common · feminine singular constructHNcfsc
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…
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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