Jeremiah 52:9

Then they took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) To Riblah in the land of Hamath.—The descriptive words are omitted in 2Kings 25:6. (See Note on Jeremiah 39:5.)

He gave judgment upon him.—In 2Kings 25:6, they gave judgment. So in the next verse “the king of Babylon slew” takes the place of “they slew” in 2Kings 25:7.

Matthew Henry's Concise Commentary

52:1-11 This fruit of sin we should pray against above any thing; Cast me not away from thy presence, Ps 51:11. None are cast out of God's presence but those who by sin have first thrown themselves out. Zedekiah's flight was in vain, for there is no escaping the judgments of God; they come upon the sinner, and overtake him, let him flee where he will.

Barnes' Notes on the Bible

Broken up ... the plain - Or, "broken into ... the Arabah" Deuteronomy 1:1.

Jamieson-Fausset-Brown Bible Commentary

9. gave judgment upon him—as guilty of rebellion and perjury (Jer 52:3; compare Eze 23:24).

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Then they took the king,.... King Zedekiah, being left alone, excepting some few with him:

and carried him up unto the king of Babylon to Riblah in the land of Hamath; which is supposed to be Antioch in Syria:

where he gave judgment upon him; or "spake with him judgments" (r): chided and reproached him for his perfidy and ingratitude; expostulated and reasoned with him upon this subject, exposing his iniquity; and then passed sentence upon him, which was after executed; See Gill on Jeremiah 39:5.

(r) "qui cum eo locutus est judicia", Schmidt. So Cocceius.

Geneva Study Bible

Then they took the king, and carried him to the king of Babylon to Riblah in the land of Hamath; {c} where he gave judgment upon him.

(c) Read 2Ki 25:6, Jer 39:5.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. Riblah] See on Jeremiah 39:5.

he gave judgement upon him] For mg. spake judgements with him see on Jeremiah 1:16.

Pulpit Commentary

Verse 9. - Gave judgment (see on Jeremiah 1:16). Jeremiah 52:9

Keil and Delitzsch Biblical Commentary on the Old Testament

Fate of King Zedekiah at the taking of Jerusalem; cf. 2 Kings 24:18; 2 Kings 25:7, and Jeremiah 39:1-7. The statements regarding Zedekiah's ascension and his government, Jeremiah 52:1-3, agree word for word with 2 Kings 24:18-20, even to the variation השׁליכו, Jeremiah 52:3, for השׁליכו (Kings). The length of the siege of Jerusalem, Jeremiah 52:4-7, and the flight, capture, and condemnation of King Zedekiah and the princes of Judah, Jeremiah 52:7-11, not only agrees with 2 Kings 25:1-7, but also with Jeremiah 39:1-7, where it is merely the forcible entrance into the city by the Chaldeans that receives special detail; see on Jeremiah 39:3. The variation ויּחנוּ, Jeremiah 52:4, instead of ויּחן (2 Kings 25:1), does not affect the sense. As to the account given of the flight, capture, and condemnation of the king, both Jeremiah 39 and 2 Kings mit the notices given in Jeremiah 52:10, "and also all the princes of Judah he caused to be slain (i.e., executed) at Riblah," and in Jeremiah 52:11, "and he put him in the prison-house till the day of his death." בּית־הפּקדּות has been rendered οἰκία μυλῶνος by the lxx; on this fact Hitzig bases the opinion that the Hebrew words signify "the house of punishment," or "the house of correction," in which Zedekiah was obliged to turn the mill like other culprits, and as Samson was once obliged to do (Judges 16:21). But this meaning of the words cannot be substantiated. פּקדּה means "oversight, mustering, or visitation (Heimsuchung), or vengeance," e.g., Isaiah 10:3, but not punishment (Strafe), and the plural, "watches" (Ezekiel 9:1) and "custody," Ezekiel 54:11; hence the expression used here signifies "the house of custody," or "the house of the watches." The translation of the lxx can decide nothing against this, because their interpretation is based upon traditions which are themselves unfounded. Regarding this, Ewald well remarks (History of the People of Israel, iii. p. 748 of 2nd:ed.): "That Zedekiah must have laboured at the mill, as is mentioned in later chronicles (see Aug. Mai, Scriptorum veterum nova collectio, t. i. P. 2, p. 6; cf. Chr. Sam. Ch. xlv.), is probably a mere inference from Lamentations 5:13."