TRV
Translation
King James Version
So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him.
Complete Jewish Bible
Then they took the king and brought him up to the king of Bavel in Rivlah, where they passed judgment on him.
Berean Standard Bible
The Chaldeans seized the king and brought him up to the king of Babylon at Riblah, where they pronounced judgment on him.
American Standard Version
Then they took the king, and carried him up unto the king of Babylon to Riblah; and they gave judgment upon him.
World English Bible Messianic
Then they took the king, and carried him up to the king of Babylon to Riblah; and they gave judgment on him.
Geneva Bible (1599)
Then they tooke the King, and caried him vp to the King of Babel to Riblah, where they gaue iudgement vpon him.
Young's Literal Translation
and they seize the king, and bring him up unto the king of Babylon, to Riblah, and they speak with him--judgment.
See also
See on the biblical-era map
In the KJVVerse 10,229 of 31,102
Study This Verse
Commentary on 2 Kings 25 verses 1–7
1 ¶ And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about.
2 And the city was besieged unto the eleventh year of king Zedekiah.
3 And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land.
4 And the city was broken up, and all the men of war fled by night by the way of the gate between two walls, which is by the king's garden: (now the Chaldees were against the city round about:) and the king went the way toward the plain.
5 And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him.
6 So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him.
7 And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.
We left king Zedekiah in rebellion against the king of Babylon (Kg2 24:20), contriving and endeavouring to shake off his yoke, when he was no way able to do it, nor took the right method by making God his friend first. Now here we have an account of the fatal consequences of that attempt.
I. The king of Babylon's army laid siege to Jerusalem, Kg2 25:1. What should hinder them when the country was already in their possession? Kg2 24:2. They built forts against the city round about, whence, by such arts of war as they then had, they battered it, sent into it instruments of death, and kept out of it the necessary supports of life. Formerly Jerusalem had been compassed with the favour of God as with a shield, but now their defence had departed from them and their enemies surrounded them on every side. Those that by sin have provoked God to leave them will find that innumerable evils will compass them about. Two years this siege lasted; at first the army retired, for fear of the king of Egypt (Jer 37:11), but, finding him not so powerful as they thought, they soon returned, with a resolution not to quit the city till they had made themselves masters of it.
II. During this siege the famine prevailed (Kg2 25:3), so that for a long time they ate their bread by weight and with care, Eze 4:16. Thus they were punished for their gluttony and excess, their fulness of bread and feeding themselves without fear. At length there was no bread for the people of the land, that is, the common people, the soldiers, whereby they were weakened and rendered unfit for service. Now they ate their own children for want of food. See this foretold by one prophet (Eze 5:10) and bewailed by another, Lam 4:3, etc. Jeremiah earnestly persuaded the king to surrender (Jer 38:17), but his heart was hardened to his destruction.
III. At length the city was taken by storm: it was broken up, Kg2 25:4. The besiegers made a breach in the wall, at which they forced their way into it. The besieged, unable any longer to defend it, endeavoured to quit it, and make the best of their way; and many, no doubt, were put to the sword, the victorious army being much exasperated by their obstinacy.
IV. The king, his family, and all his great men, made their escape in the night, by some secret passages which the besiegers either had not discovered or did not keep their eye upon, Kg2 25:4. But those as much deceive themselves who think to escape God's judgments as those who think to brave them; the feet of him that flees from them will as surely fail as the hands of him that fights against them. When God judges he will overcome. Intelligence was given to the Chaldeans of the king's flight, and which way he had gone, so that they soon overtook him, Kg2 25:5. His guards were scattered from him, every man shifting for his own safety. Had he put himself under God's protection, that would not have failed him now. He presently fell into the enemies' hands, and here we are told what they did with him. 1. He was brought to the king of Babylon, and tried by a council of war for rebelling against him who set him up, and to whom he had sworn fidelity. God and man had a quarrel with him for this; see Eze 17:16, etc. The king of Babylon now lay at Riblah (which lay between Judea and Babylon), that he might be ready to give orders both to his court at home and his army abroad. 2. His sons were slain before his eyes, though children, that this doleful spectacle, the last his eyes were to behold, might leave an impression of grief and horror upon his spirit as long as he lived. In slaying his sons, they showed their indignation at his falsehood, and in effect declared that neither he nor any of his were fit to be trusted, and therefore that they were not fit to live. 3. His eyes were put out, by which he was deprived of that common comfort of human life which is given even to those that are in misery, and to the bitter in soul, the light of the sun, by which he was also disabled for any service. He dreaded being mocked, and therefore would not be persuaded to yield (Jer 38:19), but that which he feared came upon him with a witness, and no doubt added much to his misery; for, as those that are deaf suspect that every body talks of them, so those that are blind suspect that every body laughs at them. By this two prophecies that seemed to contradict one another were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer 32:5; Jer 34:3. Ezekiel prophesied that he should not see Babylon, Eze 12:13. He was brought thither, but, his eyes being put out, he did not see it. Thus he ended his days, before he ended his life. 4. He was bound in fetters of brass and so carried to Babylon. He that was blind needed not be bound (his blindness fettered him), but, for his greater disgrace, they led him bound; only, whereas common malefactors are laid in irons (Psa 105:18; Psa 107:10), he, being a prince, was bound with fetters of brass; but that the metal was somewhat nobler and lighter was little comfort, while still he was in fetters. Let it not seem strange if those that have been held in the cords of iniquity come to be thus held in the cords of affliction, Job 36:8.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
Cyril of JerusalemAD 386
Catechetical Lecture 2:17-19
What think you of Nebuchadnezzar? Have you not heard from Scripture that he was bloodthirsty, fierce, with the disposition of a lion? Have you not heard that he disinterred the kings? Have you not heard that he brought the people away into captivity? Have you not heard that he put the king’s sons to the sword before Zedekiah’s eyes and then blinded him? Have you not heard that he shattered the cherubim? I do not mean the invisible cherubim—it is blasphemy to think it—but the sculptured images and the mercy seat in the Holy of Holies, from the midst of which God was apt to speak with his voice. He trampled on the veil of sanctification, he took the censer and carried it away to a temple of idols; he seized all the offerings; he burned the temple to its foundations. What punishment did he not deserve for slaying kings, for burning the holy object, for reducing the people to captivity, for putting the sacred vessels in the temples of the idols? Did he not deserve ten thousand deaths?You have seen the enormity of his crimes. Turn now to the loving-kindness of God. Nebuchadnezzar was turned into a wild beast; he dwelled in the wilderness; God scourged him to save him. He had claws like a lion’s, for he had preyed on the saints. He had a lion’s mane, for he had been a ravening, roaring lion. He ate grass like an ox, for he had behaved like a brute beast, not knowing him who had given him his kingdom. His body was drenched with dew, because, after seeing the fire quenched by the dew, he had not believed. And what happened? Afterwards he says, “I, Nebuchadnezzar, raised my eyes to heaven … and I blessed the Most High, and I praised and glorified him who lives forever.” When therefore he acknowledged the Most High, and uttered words of thanksgiving to God, and repented of his past wickedness and recognized his own weakness, in that hour God restored to him his royal dignity.
What then? If God granted pardon and a kingdom to Nebuchadnezzar after such terrible crimes, when he had made confession, will he not grant you the remission of your sins if you repent and the kingdom of heaven if you live worthily? God is merciful and quick to forgiveness but slow to vengeance. Therefore let no one despair of salvation. Peter, the chief and foremost of the apostles, denied the Lord thrice before a little serving maid; but, moved to repentance, he wept bitterly. His weeping revealed his heartfelt repentance, and for that reason not only did he receive pardon for his denial but also retained his apostolic prerogative.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 2 Kings 25:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Kings 25:6 records the grim culmination of King Zedekiah's rebellion, both against Babylon and against God's prophetic word. Following Jerusalem's devastating siege and fall, the captured king, Judah's last reigning monarch, is brought before Nebuchadnezzar at Riblah. There, a formal "judgment" is pronounced upon him, a prelude to the horrific punishments detailed in the subsequent verse, marking the definitive end of the independent Davidic monarchy in Judah and the beginning of the long Babylonian exile.
CONTEXT
Literary Context: This verse is situated at the tragic climax of the book of 2 Kings, which meticulously chronicles the decline and eventual destruction of both the northern kingdom of Israel and the southern kingdom of Judah. Chapter 25 opens with the final, brutal siege of Jerusalem by Nebuchadnezzar's forces, detailing the city's starvation and eventual breach of its walls, as recounted in 2 Kings 25:1-4. Zedekiah's desperate attempt to flee is recounted in 2 Kings 25:5, leading directly to his capture in the plains of Jericho. Verse 6 then describes his formal presentation before the Babylonian king, setting the stage for the severe punishment detailed in 2 Kings 25:7, which includes the execution of his sons and his own blinding. This sequence of events serves as the narrative's tragic crescendo, powerfully demonstrating the fulfillment of prophetic warnings and the devastating consequences of Judah's persistent sin and rebellion against God.
Historical & Cultural Context: The events of 2 Kings 25:6 unfold in 586 BC, during the zenith of the Neo-Babylonian Empire's power under King Nebuchadnezzar II. Judah had been reduced to a Babylonian vassal state after the first deportation in 597 BC, with Zedekiah installed as a puppet king. His rebellion, fueled by false hopes and misguided alliances, violated his sworn oath of loyalty to Nebuchadnezzar, a grave offense in ancient Near Eastern political culture that was considered an act of treason. Riblah, located in the land of Hamath (modern-day Syria), was a strategically vital military headquarters for Nebuchadnezzar. Its position on the main north-south trade route allowed the Babylonian king to efficiently oversee campaigns against Egypt and control rebellious territories in the Levant without having to return to Babylon. Bringing Zedekiah to Riblah for judgment underscored Nebuchadnezzar's absolute authority and the public humiliation of the defeated king, serving as a stark warning to other potential rebels. The "judgment" was not a trial in the modern sense but a pronouncement of a conqueror's decree, an act of political retribution for treason and a display of imperial might.
Key Themes: This verse powerfully contributes to several overarching themes in 2 Kings and the broader Deuteronomistic History. Foremost is the theme of Divine Judgment and Consequences of Disobedience. Zedekiah's capture and sentencing are presented not merely as a political defeat but as God's righteous judgment upon Judah for its persistent idolatry, covenant unfaithfulness, and rejection of prophetic warnings, particularly those delivered through Jeremiah. The narrative emphasizes God's Sovereignty over Nations and Kings, demonstrating that even powerful empires like Babylon were instruments in His hands to fulfill His purposes of discipline and exile, as prophesied in passages like Jeremiah 25:8-11. Finally, this verse marks the definitive End of an Era for the independent Davidic monarchy and the Kingdom of Judah, ushering in the long and painful period of the Babylonian exile, a theme profoundly lamented in the book of Lamentations, which describes the utter devastation of Jerusalem and its people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Kings 25:6 employs several literary devices to convey its profound significance and emotional weight. Foreshadowing is prominently evident as this verse sets the stage for the horrific details of Zedekiah's punishment in the very next verse (2 Kings 25:7), building suspense and dread for the reader regarding the king's ultimate fate. There is a strong element of Irony in Zedekiah's capture; his desperate flight, intended to save his life and preserve his freedom, leads him directly into the hands of his captors and to a public, humiliating judgment, rather than a discreet escape or a dignified end. Furthermore, Riblah itself functions as a Symbol of Babylonian power and Judah's utter subjugation. It is not merely a geographical location but a place where the might of the empire is displayed, and the fate of rebellious kings is sealed, thus symbolizing the complete reversal of Judah's fortunes and the devastating fulfillment of divine warnings against disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
The capture and judgment of King Zedekiah in 2 Kings 25:6 serve as a stark theological statement on the consequences of covenant unfaithfulness and the unwavering nature of divine justice. This event is not merely a historical record of political defeat but a profound illustration of God's sovereignty over human affairs, even when executed through the hands of pagan empires. Zedekiah's rebellion against Nebuchadnezzar was simultaneously a rebellion against God's revealed will, as conveyed through the prophet Jeremiah, who consistently urged submission to Babylon as God's instrument of judgment. His fate underscores the principle that actions have consequences, and persistent disobedience to divine warnings ultimately leads to severe outcomes. The collapse of the Davidic monarchy, symbolized by Zedekiah's humiliation, highlights the temporary nature of human kingdoms and points to the need for a more enduring, righteous rule that transcends earthly power dynamics.
REFLECTION AND APPLICATION
The tragic account of King Zedekiah's capture and judgment in 2 Kings 25:6 offers profound lessons for contemporary believers. It serves as a powerful reminder that even those in positions of leadership are accountable for their choices, and that rebellion against God's revealed will, whether through explicit disobedience or subtle disregard for His warnings, carries severe consequences. Zedekiah's story challenges us to examine our own lives: are we truly listening to God's voice, as revealed in Scripture and through faithful counsel, or are we, like Zedekiah, pursuing our own plans in defiance of divine wisdom? This passage calls us to cultivate a posture of humility and obedience, recognizing that true freedom and blessing are found not in self-reliance, political maneuvering, or human strength, but in faithful submission to the Lordship of God. It also reminds us that God's justice, though sometimes slow, is ultimately inescapable, and His sovereign purposes will prevail, even through the most painful and seemingly chaotic circumstances of human history.
Questions for Reflection
FAQ
Why was Riblah chosen as the place for judgment?
Answer: Riblah was chosen due to its immense strategic importance as Nebuchadnezzar's primary military headquarters in the Levant. Located in the land of Hamath, it was a convenient and central location for the Babylonian king to oversee his campaigns against Egypt and to manage the affairs of his western territories without having to return to Babylon. Bringing Zedekiah to Riblah served multiple purposes: it demonstrated Nebuchadnezzar's absolute authority over conquered territories, publicly humiliated the rebellious vassal king, and sent a clear message to other potential rebels in the region about the severe consequences of defying Babylonian rule. It was a place where military power and political decree converged to enforce imperial control, as seen in the fate of King Zedekiah and other captured leaders (Jeremiah 52:9).
What was the nature of the "judgment" given to Zedekiah?
Answer: The "judgment" given to Zedekiah was not a fair trial in the modern sense of a legal process designed to ascertain guilt or innocence based on evidence. Instead, it was a formal pronouncement of a conqueror's decree, a verdict of punishment issued by Nebuchadnezzar, the victorious king, against his rebellious vassal. Zedekiah was already considered guilty of treason for breaking his oath of allegiance to Babylon, an act explicitly stated to be against the will of the Lord in 2 Kings 24:20. The judgment was therefore a declaration of the severe consequences for his defiance, which included the execution of his sons in his presence and his own blinding, as detailed in the very next verse, 2 Kings 25:7. It was an act of political retribution and a powerful display of imperial power designed to deter future insurrections.
CHRIST-CENTERED FULFILLMENT
The tragic judgment of King Zedekiah in 2 Kings 25:6, marking the ignominious end of the Davidic monarchy's independent reign, powerfully anticipates the ultimate need for a perfect, eternal King. Zedekiah's failure to heed divine warnings and his subsequent capture and humiliation highlight the inherent weakness and unreliability of human kingship, even that established by God. Unlike Zedekiah, who faced judgment for his own rebellion and sin, Jesus Christ, the true Son of David and the King of Kings, willingly submitted to judgment not for His own sin, but for the sins of humanity. He was "taken" by human hands, brought before earthly authorities, and received a "judgment" that was unjust but ultimately redemptive (Matthew 27:27-31). While Zedekiah's judgment led to blindness and captivity, Christ's judgment on the cross led to the opening of spiritual eyes and freedom from sin's bondage for all who believe (John 9:39). The end of Judah's earthly kingdom under Zedekiah points to the inauguration of an everlasting kingdom under Christ, a kingdom "not of this world" yet destined to triumph over all earthly powers (John 18:36). He is the one who truly fulfills the Davidic covenant, not through earthly might and political maneuvering, but through sacrificial love and resurrection power, establishing a reign that will never end and bringing true justice and peace to His people (Luke 1:32-33).