Judgment on Babylon
Jer 50:3 For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast.
For...
כִּי
kiy
A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is no, but . . . In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).
out of the North... The Medes and Persians made war on Babylon from the north, after having conquered other nations north of Babylon. Media was northeast of Babylon
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
there cometh up...
עָלָה
‛ālāh
A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).
a nation...
גּוֹי
gôy, גּוֹיִם
gôyim, הַגּוֹיִם
hāggôyim
A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Eze. 35:10), but God planned for them to be united forever into one nation (Eze. 37:22). Then they would become the head of the nations (Deut. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.
This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.
The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.
against...
עַל
‛al
A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, to whom (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on one's heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to yāsap̱ ‛al Gen. 28:9; 31:50; Deut. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: ke‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-belî, that . . . not (Gen. 31:20); ‛al-’ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on ‛al someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job. 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deut. 26:19; Psm. 57:5,6, Psm. 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on ‛al something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against ‛al a foe (Gen. 34:25; Deut. 19:11; Amos 7:9).
her, which...
הִיא
hiy’, הוּא
hû’
A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deut. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’elîyhû ’, He is my God.
shall make...
שִׁית
šiyṯ
A verb meaning to set, to put, to lay. It basically means to place or put something somewhere: hostility between the serpent and the seed of the woman (Gen. 3:15); to appoint or replace something (Gen. 4:25); to place or put sheep in a separate area (Gen. 30:40); to appoint or establish a person in an official position (Gen. 41:33; Psm. 21:6,7; Psm. 132:11; Isa. 5:6; 26:1; Jer. 22:6). It is used of God's setting or establishing the earth on its foundations (1Sam. 2:8). To set one's hand on a person's eyes at death means to close them (Gen. 46:4). It indicates merely placing one's hand on a person (Gen. 48:14, 48:17). To set one's heart on something means to pay attention to it (Exo. 7:23; 2Sam. 13:20; Jer. 31:21). The phrase šîṯ leḇaddô means to set apart (Gen. 30:40). The phrases to set one's hand to means to help or to have a common goal (Exo. 23:1); to blame someone means to set sin upon them (Num. 12:11). It takes on the sense of to make, to constitute something as: to make someone turn the shoulder (Psm. 21:12,13); to make something like something else, e.g., Israel like a land of hunting, a wilderness (Jer. 2:15; Hos. 2:3,5); to make or appoint darkness (Psm. 104:20). It refers to appointing a feast (Jer. 51:39); or of setting, putting one's refuge in the Lord (Psm. 73:28). God sets, defines Israel's borders (Exo. 23:31).
her land...
אֶרֶץ
’ereṣ
A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Prov. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deut. 28:63-64; Jer. 7:7).
desolate...
שַׁמָּה
šāmmāh
A feminine singular noun meaning ruin, astonishment. The primary meaning is that of ruin and wasting. This noun can be used to refer to evil people and their households who deserved to be destroyed because of their sins (Psm. 73:19; Isa. 5:9); also of land, towns, and buildings that were destroyed as a result of the evil people who lived there (Jer. 2:15). A second meaning of astonishment, dismay, and horror is not clearly related to the primary meaning, but it is used to describe feelings toward Israel and its cities in their times of disobedience. Israel is seen as a horror, an object of scorn to all who saw her (Deut. 28:37; Jer. 19:8). It is also used to describe the extreme dismay people can feel at seeing destruction, a horror that fills persons (Jer. 8:21).
and none...
לֹא
lō’, לוֹא
lô’, לֹה
lōh
An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: You shall not do not ever steal (Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deut. 32:21; Prov. 30:25). When prefixed by the preposition be, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition le, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deut. 5:3).
shall...
הָיָה
hāyāh
A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).
The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods Exo. 20:3); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deut. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Eze. 15:2), as in the idea of too small (Exo. 12:4).
dwell...
יָשַׁב
yāšaḇ
A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Prov. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Prov. 31:23). The word may signify to dwell, either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zeph. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7,8; Psm. 102:12,13; Psm. 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).
therein: they shall remove, …
נוּד
nûḏ
A verb meaning to flee, to wander, to mourn. It has the sense of aimless motion or actions. It refers to a person moving about aimlessly without a home (Gen. 4:12, 4:14); to birds, persons, flora, inanimate objects moving or shaking (1Kgs. 14:15; Psm. 11:1; Isa. 24:20; Jer. 18:16). It has the meaning of to drive away, to cause to wander in a figurative sense (Psm. 36:11,12). It takes on the sense of concern for people, sympathy, mourning for them (Job 2:11; 42:11; Psm. 69:20,21); but also to show disdain by shaking one's head (Isa. 51:19; Jer. 48:27). It means to bemoan oneself, to grieve, in its reflexive usage (Jer. 31:18). It refers to making a person or a people wander about, homeless (2Kgs. 21:8).
they shall depart...
הָלַךּ
hālaḵ
A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dārak, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deut. 28:9), but they often walked after other gods (2Kgs. 13:11).
both man...
אָדָם
’āḏām
A masculine noun meaning a male, any human being, or generically the human race. The word is used to signify a man, as opposed to a woman (Gen. 2:18; Ecc. 7:28); a human (Num. 23:19; Prov. 17:18; Isa. 17:7); the human race in general (Gen. 1:27; Num. 8:17; Psm. 144:3; Isa. 2:17); and the representative embodiment of humanity, as the appellation son of man indicates (Eze. 2:1, 2:3). The first man used this word as a proper noun, Adam (Gen. 2:20).
and beast...
בְּהֵמָה
behēmāh
A feminine noun, usually functioning collectively, meaning animals, beasts, livestock, cattle. It takes on the following meanings in context: animals or beasts in general (Exo. 9:9; 1Kgs. 4:33; 5:13); wild animals; beasts of the earth (Deut. 28:26; 32:24; 1Sam. 17:44). Often it refers to cattle or livestock (NIV, NASB, Gen. 1:24-26; 2:20; 8:1; 47:18); beasts of burden (Gen. 34:23); or beasts for riding (Neh. 2:12, 2:14).
Babylon would be destroyed by a nation from the north (cf. Jer. 50:9). Many see this as a reference to Babylon’s fall to the Medo-Persian Empire, but several points do not fit historically. First, the Persians were from the east of Babylon, not from the north. Second, when Cyrus took Babylon, he did not lay waste her land or destroy the city so that no one would live in it. Several times Jeremiah repeated this fact about Babylon being without any inhabitants (cf. Jer. 50:39-40; 51:29, 51:37, 51:43, 51:62). The city was spared and made one of the ruling centers for the Persian Empire with Daniel serving there in an administrative position (cf. Dan. 5:30; 6:1-3). Third, no one fled the city when it fell to Medo-Persia. In fact, Daniel, who had access to Jeremiah’s prophecies (cf. Dan. 9:1-2), remained in the city during and after its fall (cf. Dan. 5:28, 5:30-31; 6:1-3).
