Jeremiah 52:26 — Word Study
WLCוַיִּקַּ֣ח אוֹתָ֔ם נְבוּזַרְאֲדָ֖ן רַב־ טַבָּחִ֑ים וַיֹּ֧לֶךְ אוֹתָ֛ם אֶל־ מֶ֥לֶךְ בָּבֶ֖ל רִבְלָֽתָה׃
BSANebuzaradanNᵉbûwzarʼădân [the Babylonian general, chief of the executioners] captainrab [chief, leader] of the guardṭabbâch [lifeguardsmen, executioners] tooklâqach▸ [seized, captured] themʼêth themʼêth toʼêl [toward, before] the kingmelek [ruler, sovereign] of BabylonBâbel [the city of confusion, Babel] at RiblahRiblâh [in the city of, a town in Syria, a place of fertility]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּ֣ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אוֹתָ֔ם | the object marker them | Particle, suffix |
| נְבוּזַרְאֲדָ֖ן | Nebuzaradan | Noun proper masculine |
| רַב־ | [the] chief of | Noun common, masculine singular construct |
| טַבָּחִ֑ים | [the] bodyguards | Noun common, masculine plural absolute |
| וַיֹּ֧לֶךְ | and he brought | Verb, Hiphil, sequential imperfect third person masculine singular |
| אוֹתָ֛ם | the object marker them | Particle, suffix |
| אֶל־ | to | Preposition |
| מֶ֥לֶךְ | [the] king of | Noun common, masculine singular construct |
| בָּבֶ֖ל | Babylon | Noun proper |
| רִבְלָֽתָה׃ | Riblah towards | Noun proper, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nebuzaradan captain of the guard took them and brought them to the king of Babylon at Riblah. |
| KJV | So Nebuzar-adan the captain of the guard took them, and brought them to the king of Babylon to Riblah. |
| ASV | And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. |
| YLT | and Nebuzar-Adan, chief of the executioners, taketh them, and bringeth them unto the king of Babylon to Riblah, |
| WEB | Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. |
| BBE | These Nebuzaradan, the captain of the armed men, took with him to the king of Babylon at Riblah. |
Where they part company is טַבָּחִ֑ים — see How Translations Differ.
The main action is clear, with two subordinate phrases providing details about the action's direction and location.
3 commentators on this verse
Gill, Jamieson, Cambridge & more — read them ›
clause
verbלָקַח
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 52:26
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 52:26 describes the aftermath of Jerusalem's fall, where Nebuzaradan, the Babylonian general, captures individuals from the city and takes them to the king of Babylon. This act signifies the beginning of the Babylonian exile for the people of Judah, as seen in the surrounding verses, which recount the fate of those left in the city and the subsequent executions at Riblah, as noted in Jeremiah 52:27.
Cross References
The Key Word — נְבוּזַרְאֲדָן, ne.vu.zar.'a.Dangenerated
The name נְבוּזַרְאֲדָן (*Nebuzaradan*) refers to a Babylonian general, specifically the chief of the executioners. His role highlights the power dynamics of the time, as he is tasked with leading the captives to the king. The name itself can be interpreted as 'Nebo has given seed,' reflecting the cultural context of Babylonian naming conventions.
As a proper noun, it carries significance in the narrative, marking him as a key figure in the conquest of Jerusalem and the subsequent exile of its people.
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 verse is structured around two finite verbs: וַיִּקַּ֣ח, he took, and וַיֹּ֧לֶךְ, he brought. The first verb governs the action of taking the captives, while the second verb indicates the direction of that action toward the king.
The sentence flows logically from the subject, Nebuzaradan, through the actions performed, leading to the destination, the king of Babylon at Riblah. This structure emphasizes the sequential actions taken by Nebuzaradan.
Septuagint Backgroundgenerated
The Septuagint translates נְבוּזַרְאֲדָן as ναβουζαρδαν, maintaining the name's integrity while adapting it to Greek phonetics. This choice indicates a consistent recognition of Nebuzaradan's role across both Hebrew and Greek texts.
The Greek word ἔλαβεν is used for וַיִּקַּ֣ח, which means 'he took.' This translation aligns closely with the Hebrew meaning, reinforcing the act of seizing or capturing.
In plain words — the whole versegenerated
Jeremiah 52:26 tells us that Nebuzaradan, the Babylonian general, took captives from Jerusalem and brought them to the king at Riblah. This moment marks the beginning of the Babylonian exile for the people of Judah, as stated in the surrounding verses.
Frequently Asked Questionsgenerated
Nebuzaradan was a Babylonian general and the chief of the executioners, known for leading the captives from Jerusalem to Babylon after its fall.
The captives taken by Nebuzaradan were brought before the king of Babylon, where their fate was determined, as indicated in the following verses.
Riblah was a strategic location in Syria where significant decisions regarding the captives were made, including their executions.
This verse marks a pivotal moment in the history of Judah, as it details the transition from the fall of Jerusalem to the Babylonian exile, which had lasting implications for the Jewish people.
Reflection Questionsgenerated
- What does this verse teach us about the consequences of disobedience to God?
- How can we understand the role of leaders in times of crisis, as seen with Nebuzaradan?
- In what ways does this account reflect God's sovereignty over nations and events?
- How might the experience of the captives inform our understanding of suffering and hope?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Jeremiah 52:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo Nebuzaradan captain of the guard took them,.... In the city, and made them captives: and brought them to the king of Babylon to Riblah; to knew his mind concerning them; how they should be
Read John Gill on Jeremiah 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. No JFB commentary on these verses.
Read Robert Jamieson on Jeremiah 52 →CambridgeThe Cambridge Bible for Schools and Colleges24–27. Omitted in ch. 39, but cp. with it 2 Kings 25:18-21.
Read Cambridge on Jeremiah 52 →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
Nebuzaradan captain of the guard took them and brought them to the king of Babylon at Riblah.
Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
Nebuzaradan captain of the guard took them and brought them to the king of Babylon at Riblah.
Nebuzaradan, the captain of the royal guard, took them and brought them to the king of Babylon at Riblah.
Tyndale line
So Nebuzar-adan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
So Nebuzar-adan the captain of the guard took them, and brought them to the king of Babylon to Riblah.
Nebuzar-adan the chiefe stewarde tooke them, and brought them to the king of Babel to Riblah.
Strictly literal
And Nebuzar-adan the captain of the body-guard took them, and brought them to the king of Babylon to Riblah;
and Nebuzar-Adan, chief of the executioners, taketh them, and bringeth them unto the king of Babylon to Riblah,
and Nebuzar-Adan, chief of the executioners, takes them, and brings them to the king of Babylon at Riblah,
And Nebuzaradan the captain of the guard took them, and led them away unto the king of Babylon to Riblah.
Then Nebuzaradan, the commander of the bodyguards, took them and brought them to the king of Babylon at Riblah.
From the Latin
And Nabuzardan the general took them, and brought them to the king of Babylon, to Reblatha.
Simplified
Nebuzaradan, the commander of the guard, took them and brought them before the king of Babylon at Riblah.
These Nebuzaradan, the captain of the armed men, took with him to the king of Babylon at Riblah.
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 states that 'Nebuzaradan captain of the guard took them and brought them to the king of Babylon at Riblah.' The Septuagint agrees with the Masoretic Text in meaning, as all 11 words match in a word-by-word correspondence, though the word order and articles may differ due to the nature of translation. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses.
וַיִּקַּ֣ח אוֹתָ֔ם נְבוּזַרְאֲדָ֖ן רַב־ טַבָּחִ֑ים וַיֹּ֧לֶךְ אוֹתָ֛ם אֶל־ מֶ֥לֶךְ בָּבֶ֖ל רִבְלָֽתָה׃
11 of the 11 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 52:26
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
נְבוּזַרְאֲדָן (Nebuzaradan) refers to a Babylonian general mentioned in the context of the capture of Jerusalem. The name means 'Nebo has given seed.' He is first noted in 2 Kings 25:8, reflecting his role during the Divided Monarchy.
נְבוּזַרְאֲדָן n.pr.m. (= Nabû-zêr-iddin, Nebo hath given seed);—general of Nebuchadrezzar
base
H5018 נְבוּזַרְאֲדָן
5018 Nbuwzaradan neb-oo-zar-ad-awn'
of foreign origin; Nebuzaradan, a Babylonian
general:--Nebuzaradan.
נְבוּזַרְאֲדָן (ne.vu.zar.a.dan) — Nebuzaradan.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.25.8
§ Nebuzaradan = "Nebo has given seed"
a general of Nebuchadnezzar's army at the capture of Jerusalem
N-proper — Noun proper masculineHNpm
neb-u-zar-a'-dan, -zar'-a-dan (nebhuzar'adhan equals Assyrian Nabu-zara-iddina, "Nebo has given seed"; Nebouzardan): Nebuchadnezzar's general at the siege of Jerusalem (2Ki 25:8,11,20; Jer 52:12,15,26; 39:9,10,11,13). Under the title of "captain of the guard," he commanded the army, and, after the fall of the city, carried out his master's policy with regard to the safety of Jeremiah, the transport of the exiles, and the government of those who were left in the land.
Nebuzaradan
“the captain of the guard,” in rank next to the king, who appears prominent in directing affairs at the capture of Jerusalem (2 Kings 25:8-20; Jer. 39:11; 40:2-5). He showed kindness toward Jeremiah, as commanded by Nebuchadnezzar (40:1). Five years after this he again came to Jerusalem and carried captive seven hundred and forty-five more Jews.
(chief whom Nebo favors), the Rab-tabbachim i.e. chief of the slaughterers (Authorized Version "captain of the guard"), a high officer in the court of Nebuchadnezzar. On the capture of Jerusalem he was left by Nebuchadnezzar in charge of the city. Comp. (Jeremiah 39:11) He seems to have quitted Judea when he took down the chief people of Jerusalem to his master at Riblah. (2 Kings 25:18-20) In four years he again appeared. (Jeremiah 52:30) Nebuchadnezzar in his twenty-third year made a descent on the regions east of Jordan, including the Ammonites and Moabites, who escaped when Jerusalem was destroyed. Thence he proceeded to Egypt, and, either on the way thither or on the return, Nebuzaradan again passed through the country…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
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…
טַבָּח (tabbach) refers to a cook or guardsman, with roots indicating a butcher or executioner. It encompasses roles such as a bodyguard and the act of slaughtering animals for food. The term is linked to the Aramaic equivalent טַבָּח (H2877), which also means 'guardsman'.
טַבָּח n.m. 1. cook, 2. guardsman
base
H2876 טַבָּח 1. cook, 2. guardsman
2876 tabbach tab-bawkh'
from 2873; properly, a butcher; hence, a lifeguardsman
(because he was acting as an executioner); also a cook
(usually slaughtering the animal for food):--cook, guard.
see HEBREW for 02873
טַבָּח (tab.bach) — guard.
1) executioner, cook, bodyguard, guardsman
1a) cook (who also killed the animal for food)
1b) guardsmen, bodyguard
Aramaic equivalent: tab.bach (טַבָּח "guardsman" H2877)
N-mp — Noun common · masculine plural absoluteHNcmpa
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vhw3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
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)
Prep — PrepositionHR
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
רִבְלָה (Riblah) refers to a location in Syria, specifically a town in the land of Hamath situated on the eastern boundary of Israel. The name is associated with the concept of fertility, stemming from an unused root meaning to be fruitful. It is noted in various lexicons as a significant place along the route between Babylon and Palestine.
רִבְלָה n.pr.loc.
ר׳ in land of Hamath
on NE. border of land of Isr.
base
H7247 רִבְלָה
7247 Riblah rib-law'
from an unused root meaning to be fruitful; fertile; Riblah,
a place in Syria:--Riblah.
רִבְלָה (riv.lah) — Riblah.
§ Riblah = "fertility"
a place on the eastern boundary of Israel
רִבְלָה (riv.lah) — Riblah.
Riblah = "fertility"
a town in the land of Hamath on the great road between Babylon and Palestine
Also named: div.lah (דִּבְלָה "Riblah" H1689)
N-proper | Suff — Noun proper · suffixHNpl/Sd