933. basileion

Lexical Summary

basileion: Kingdom, royal palace, reign

Original Word: βασίλειον
Part of Speech: Noun, Neuter
Transliteration: basileion
Pronunciation: bah-SEE-lee-on
Phonetic Spelling: (bas-il'-i-on)
KJV: king's court
NASB: royal palaces
Word Origin: [neuter of G934 (βασίλειος - royal)]

1. a palace

Strong's Exhaustive Concordance

king's court.

Neuter of basileios; a palace -- king's court.

see GREEK basileios

NAS Exhaustive Concordance

Word Origin
from basileios
Definition
a palace
NASB Translation
royal palaces (1).

Topical Lexicon

Scope of the Term

Βασίλειον designates the sphere or structure that belongs to a king—whether the physical palace complex, the inner court where royal business is transacted, or, by extension, the royal dominion itself. It is a word that gathers up ideas of sovereignty, security, and splendor and therefore becomes a vivid backdrop for many biblical narratives that deal with the rise and fall of rulers and the enduring kingship of the LORD.

Old Testament Septuagint Usage

1. Palaces of Israel and Judah
• The translators of Samuel–Kings and Chronicles employ βασίλειον for the royal residences in Jerusalem or Samaria (for example, 1 Kings 16:18; 2 Chronicles 23:15). These references underscore both the glory and the vulnerability of human rule.
• When Hezekiah shows foreign envoys “all that was found in his treasuries” (2 Kings 20:13), the βασίλειον functions as the site where misplaced confidence in earthly strength is exposed.

2. Foreign Royal Courts
• The book of Esther is steeped in the vocabulary of βασίλειον, depicting the mighty citadel of Susa (Esther 1:2; Esther 5:1). “Esther put on her royal attire and stood in the inner court of the palace” (Esther 5:1). The opulence of Ahasuerus’ court heightens the drama of God’s providential preservation of His people.
• Daniel describes Gentile palaces that seem impregnable yet are swiftly judged by God (Daniel 5:5, 30), reminding readers that “He removes kings and establishes them” (Daniel 2:21).

3. Prophetic Warnings
• Amos speaks of impending judgment that will strike “the winter house along with the summer house; the houses of ivory will perish, and the great houses will come to an end” (Amos 3:15). The Septuagint renders these dwellings with βασίλειον imagery, contrasting fleeting luxury with divine justice.

Royal Palaces as Seats of Earthly Dominion

The βασίλειον is frequently the locale where decisive political and moral choices are made: covenants sealed, conspiracies hatched, or prophets confronted. From Jezebel manipulating affairs in Samaria (1 Kings 21:1–16) to Athaliah seizing the palace at Jerusalem (2 Chronicles 22:10–12), the word gathers narratives illustrating the corruptibility of power apart from covenant faithfulness.

Symbolic Contrast with the Dwelling of the Most High

While human βασίλεια can be toppled, the Psalms declare, “The LORD is in His holy temple; the LORD is on His throne in heaven” (Psalm 11:4). The earthly palace is a shadow; the heavenly throne room is ultimate. Isaiah’s vision of the exalted King (Isaiah 6:1) shows seraphim attending a palace not made with hands, emphasizing that true sovereignty remains with God.

Foreshadowing the Messianic Kingdom

The transience of earthly palaces points forward to the promised reign of the Son of David. Nathan’s oracle assures David, “Your house and kingdom will endure forever” (2 Samuel 7:16). Though Solomon’s palace would decay, the prophecy finds fulfillment in Jesus Christ, whose kingdom “is not of this world” (John 18:36) yet will one day manifest openly when “the kingdom of the world has become the kingdom of our Lord and of His Christ” (Revelation 11:15).

Intertestamental and Early Jewish Usage

Second Temple literature often employs βασίλειον to describe the Hasmonean court and Herod’s constructions, reflecting Israel’s ongoing wrestle with foreign domination and the longing for a theocratic monarchy. These writings keep alive the expectation that God will soon establish an incorruptible βασίλειον under His Messiah.

Absence in the Greek New Testament

The New Testament writers prefer βασιλεία (kingdom) rather than βασίλειον when speaking of Christ’s rule. Their choice shifts attention from the architectural symbol to the dynamic reign itself. Yet the imagery lingers: believers anticipate entering the “eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11), a realm whose glory eclipses every earthly palace.

Implications for Contemporary Ministry

1. Perspective on Power

Earthly institutions may display grandeur, but Scripture consistently relativizes them before the unshakeable reign of God. Ministry today must resist the allure of merely external prestige, championing instead the humility and righteousness that mark the true King.

2. Assurance in Turbulent Times

Believers facing political upheaval can recall how kingdoms rose and fell around Daniel and Esther while God’s purposes quietly advanced. The apparent strength of any modern “palace” is no threat to the gospel.

3. Hope of a Greater Dwelling

Jesus prepares a place (John 14:2) more splendid than Shushan or Jerusalem’s citadel. This hope fuels mission and endurance, directing hearts toward the city whose architect and builder is God (Hebrews 11:10).

Thus, while βασίλειον is absent from the New Testament text, its Old Testament heritage enriches Christian proclamation by highlighting the fragile splendor of human rule and the everlasting majesty of God’s kingdom in Christ.

Forms and Transliterations

βασίλεια βασιλείοις βασίλειον βασιλείων

Englishman's Concordance

ἐβασάνισαν — 1 Occ.
ἐβασάνιζεν — 1 Occ.
βασανισμὸν — 1 Occ.
βασανισμὸς — 2 Occ.
βασανισμοῦ — 3 Occ.
βασανισταῖς — 1 Occ.
βασάνοις — 2 Occ.
βασάνου — 1 Occ.
βασιλεία — 77 Occ.
βασιλείαν — 61 Occ.
βασιλείοις — 1 Occ.
βασίλειον — 1 Occ.
βασιλέα — 15 Occ.
βασιλεῖ — 6 Occ.
βασιλεῖς — 16 Occ.
βασιλέων — 11 Occ.
βασιλέως — 9 Occ.
βασιλεῦ — 9 Occ.
βασιλεὺς — 48 Occ.
βασιλεῦσιν — 1 Occ.