Book of Jereamiah Chapter 50 Vs. 5

 

Judgment on Babylon

Jer 50:5 They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten.

They shall ask...

שָׁאַל

šā’al

A verb meaning to ask. One could ask another person or even God for something (1Sam. 23:2; Psm. 122:6; 137:3; Ecc. 7:10). People sometimes sought information by asking Urim and Thummim (Num. 27:21), or an occult wooden object (Ezk. 21:21,26; Hos. 4:12). Asking could be done as a begging request or a stern demand (1Kgs. 2:16; Job 38:3; Psm. 109:10; Mic. 7:3). The Hebrew expression of asking about someone's peace is similar to the English expression, "How are you?" (Gen. 43:27; Jdg. 18:15; Jer. 15:5). Very rarely, the term could refer to borrowing or lending. But this is certainly not the meaning when the people of Israel asked goods from the Egyptians they plundered (Exo. 3:22; 22:14,13; 1Sam. 1:28; 2:20; 2Kgs. 4:3; 6:5).

the way...

דֶּרֶךּ

Derek

A masculine noun meaning path, journey, way. This common word is derived from the Hebrew verb dāraḵ, meaning to walk or to tread, from which the basic idea of this word comes: the path that is traveled. The word may refer to a physical path or road (Gen. 3:24; Num. 22:23; 1Kgs. 13:24) or to a journey along a road (Gen. 30:36; Exo. 5:3; 1Sam. 15:18). However, this word is most often used metaphorically to refer to the pathways of one's life, suggesting the pattern of life (Pro. 3:6); the obedient life (Deu. 8:6); the righteous life (2Sam. 22:22; Jer. 5:4); the wicked life (1Kgs. 22:52,53). The ways are described as ways of darkness (Pro. 2:13); pleasant ways (Pro. 3:17); and wise ways (Pro. 6:6).

to Zion...

צִיּוֹן

ṣiyyôn

A proper noun designating Zion. The meaning of the word is most likely "fortress," and the word refers to (1) the city of Jerusalem, the City of David (2Sam. 5:7); (2) the Temple Mount or Temple (Psm. 9:11,12); or (3) to the area or cities of larger Judah (Psm. 69:35,36). It was God's chosen location for His people. It was recognized ideally to be none other than a reference on earth to "the city of our God, His holy mountain" (Psm. 48:2,3, NASB), the city and country that God would show to Abraham and his descendants (Gen. 12:1). The word occurs most often in poetic/prophetic literature, only ca. seven times in historical prose. It occurs most often in Psalms, Isaiah, Jeremiah, Lamentations (a small book, but the word occurs 15 times in this poetic material lamenting the fall of Jerusalem in 586 B.C.), Micah, and Zechariah.

with their faces...

פָּנֶה

pāneh, פָּנִים

pāniym

A masculine plural noun meaning a face. Although the literal meaning of face is possible (Gen. 43:31; Lev. 13:41; 1Kgs. 19:13), most of the time this word occurs in a figurative, idiomatic phrase. Face can be a substitute for the entire person (Exo. 33:14-15); or it can be a reflection of the person's mood or attitude: defiant (Jer. 5:3); ruthless (Deu. 28:50); joyful (Job 29:24); humiliated (2Sam. 19:5,6); terrified (Isa. 13:8); displeased (Gen. 4:5). It is also used to indicate direction (Gen. 31:21); or purpose (Jer. 42:15, 42:17). This noun also designates the top or surface of something: the ground (Gen. 2:6; 4:14); a field (Isa. 28:25); or water (Gen. 1:2). It also connotes the front of something, like a pot (Jer. 1:13); or an army (Joel 2:20). With various prepositions, pānîm takes on the nature of a particle and expresses such concepts as upon (Exo. 23:17; Lev. 14:53); before a place (Num. 8:22); before a time (Ezk. 42:12; Amos 1:1); in the presence of (Est. 1:10).

titherward...

הֵנָּה

hēnnāh

An adverb indicating here, now. It is used most often of physical location or motion toward a location: It means to go to a location (Gen. 15:16; 42:15; 45:5); it indicates a specific location reached (Gen. 45:8, 45:13; Jos. 2:2; 2Kgs. 8:7). Repeated, it means hither . . . hither, to and fro, back and forth (2Kgs. 4:35). It indicates a point reached in time and location (Num. 14:19; 2Sam. 20:16). It indicates the end or extent of Jeremiah's words (Jer. 51:64). It is used to indicate an extent or process of time: It can indicate, with a negative, that a process has not been completed (Gen. 15:16). It refers to a period of past time that touches the present (Gen. 44:28; Jdg. 16:13). It indicates a point to which something has been done, e.g., the declaration of God's wonders until now (Psm. 71:17).

saying, come,...

בּוֹא

bô’

A verb meaning to come, to go, to bring. This word is used often and takes on many nuances of meaning: concerning physical location, it means to go, to come, to bring to a location (Gen. 6:19; 12:11; Jos. 6:1; Jdg. 18:18); to a group or person (Exo. 18:19; Est. 2:12). It is used with the preposition ’el to mean to have intercourse (Gen. 6:4; 16:2; Deu. 22:13). It bears the meaning of coming or arriving (Gen. 19:22; Pro. 18:3) physically or temporally, such as harvest time (Lev. 25:22). It means to take place, to happen (1Sam. 9:6). Used with the preposition b^e and others, it can take on the idea of having dealings with (Jos. 23:7; Psm. 26:4; Pro. 22:24). It has several idiomatic uses: followed by b^edāmı̄ym, it indicates involvement in bloodguilt (1Sam. 25:26). With the word "after," it means to be in pursuit of someone or something (Exo. 14:17).

It is used in a causative way to bring something, e.g., an army (2Sam. 5:1-3) from the battleground, to gather in something (2Sam. 9:10). It is used idiomatically in several short phrases all headed by hēbiy’, to bring: to bring justice (Ecc. 11:9); to bring legal cases (Exo. 18:19); to take something away (hēbı̄y + mē’aḥar, Psm. 78:71); to apply one's heart (Pro. 23:12); to understand. In a passive sense, it means to be brought, to be offered or burned, be put into (Gen. 33:11; 43:18; Lev. 6:30,23; Lev. 11:32). In its participial forms, the words may refer to the near future (2Kgs. 20:17; Isa. 39:6; Jer. 7:32) or to future things to come to pass (Isa. 27:6; 41:22).

and let us join ourselves...

לָוָה

lāwāh

I. A verb meaning to join, to accompany. It has the meaning of attaching oneself to someone or something: to one's wife through affection (Gen. 29:34); to a group of fellow tribesmen who have a common purpose of serving in the work of the priesthood (Num. 18:2, 18:4); to the Lord as one's God, even though the persons are foreigners, strangers or eunuchs (Isa. 14:1; 56:3, 56:6), for the Lord will accept and prosper them. It is used of the Israelite's firm attachment to the Lord in devotion and worship (Jer. 50:5), along with many other nations in the Day of the Lord (Zec. 2:11,15). It is used of nations aligning themselves with the enemies of God's people taking on a common cause (Psm. 83:8,9); it is used of something that will remain with people and satisfy them during their lives, such as eating, drinking, and joy (Ecc. 8:15).

II. A verb meaning to borrow, to lend. It has the sense of to ask for something as well as to lend something according to context (Deu. 28:12), especially money that is loaned out (Exo. 22:25,24) or borrowed (Neh. 5:4). The wicked person borrows but does not pay back (Psm. 37:21); the righteous person both gives and lends to help others (Psm. 37:26; 112:5). Lending to the poor is like giving to the Lord (Pro. 19:17). Borrowing can lead to enslavement (Pro. 22:7). God's judgments will encompass both borrower and lender (Isa. 24:2).

to...

אֵל

’ēl, אֶל

’el

A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

the Lord...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

in a perpetual...

עוֹלָם

‛ôlām

A masculine noun meaning a very long time. The word usually refers to looking forward but many times expresses the idea of looking backward. It may cover a given person's lifetime (Exo. 21:6; 1Sam. 1:22); a period of many generations (Jos. 24:2; Pro. 22:28); the time of the present created order (Deu. 33:15; Psm. 73:12); time beyond this temporal sphere, especially when used regarding God (Gen. 21:33; Psm. 90:2; Dan. 12:2, 12:7). The term also applies to many things associated with God, such as His decrees, His covenants, and the Messiah (Gen. 9:16; Exo. 12:14; Mic. 5:2,1). This word describes the span of time in which God is to be obeyed and praised (1Chr. 16:36; Psm. 89:1,2; 119:112). In the age to come, there will be no need for sun or moon, for God Himself will be the everlasting light (Isa. 60:19-20; cf. Rev. 22:5).

covenant...

בְּרִית

b^eriyṯ

A feminine noun meaning covenant, treaty, alliance, agreement. The word is used many times in the Old Testament. Its basic uses are outlined here. It describes covenants, or agreements between and among human beings: between Abraham and the Amorites, Abraham and the Philistines, Jacob and Laban, etc. (Gen. 14:13; 21:27, 21:32; 31:44). The nations were said to have made a covenant against Israel (Psm. 83:5,6). It is used figuratively to depict a covenant with death (Isa. 28:15, 28:18) or with the stones of the field (Job 5:23).

It denotes an alliance, ordinance, or agreement between persons. References to covenants between people included Abraham's military treaty with the Ammorites (Gen. 14:13); Jonathan and David's pledge of friendship (1Sam. 18:3); David's covenant with Abner (2Sam. 3:12); the covenant of marriage (Pro. 2:17). The word b^eriyṯ is often preceded by the verb karaṯ to express the technical idea of "cutting a covenant."

This word is used to describe God's making a covenant with humankind. It may be an alliance of friendship (Psm. 25:14). The covenants made between God and humans defined the basis of God's character in the Old Testament. They showed the strength of His divine promise from Adam all the way through to the exile and restoration. It is employed many times: God's covenant with Noah (Gen 9:, 11-13, Gen. 9:15-17; Isa. 54:10) in the form of a promise; with Abraham, Isaac, and Jacob (Gen. 15:18; 17:2, 17:4, 17:7, 17:9-11, 17:13-14, 17:19, 17:21; Exo. 2:24; Lev. 26:42) to increase their descendants, giving them Canaan and making them a blessing to the nations; with all Israel and Moses at Sinai (Exo. 19:5; 24:7-8; 34:10; Deu. 29:1; 28:69) with the stipulations of the Ten Commandments, including the guiding cases in the Book of the Covenant. The words of this covenant diḇrēy habb^eriyṯ were kept in the ark in the Holy of Holies (Exo. 34:28; 40:20). A covenant with Phinehas established an everlasting priesthood in Israel (Num. 25:12-13). It is used to refer to the covenant established with David and his house (Psm. 89:3,4, 89:28,29; Jer. 33:21), an eternal covenant establishing David and his descendants as the inheritors of an everlasting kingdom. Jeremiah refers to a new covenant (Jer. 31:31) that God will establish in the future. The concept is personified in a person, a Servant who becomes the covenant of the people (Isa. 42:6; 49:8).

In addition to the verb kāraṯ mentioned above, the verb qûm is employed with b^eriyṯ meaning to establish a covenant (Gen. 6:18; 9:9; Exo. 6:4) or to confirm a covenant (Lev. 26:9; Deu. 8:18). The word is used with nāṯan, to give, meaning to give or make a covenant (Gen. 17:2; Num. 25:12). Five other verbs are used in this way less often (Deu. 29:12,11; 2Sam. 23:5; 2Chr. 15:12; Psm. 50:16; 111:9; Ezk. 16:8. A covenant could be transgressed or violated (Deu. 17:2; Jdg. 2:20), but the Lord never broke His covenants; He always remembered a covenant (Gen. 9:15-16; Exo. 2:24; 6:5; Lev. 26:42).

that shall not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh

An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Gen. 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. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, 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 (Deu. 5:3).

be forgotten...

שָׁגָח

šāḵaḥ

A verb meaning to forget. It indicates that something has been lost to memory, or a period of time has softened the memory of it: hatred (Gen. 27:45); forgetting a person or an event (Gen. 40:23); forgetting the days of much food, abundance (Gen. 41:30). It is an especially important word with respect to God and His people: God never forgets them (Isa. 49:15); they are not to forget their God, His covenant, and His deeds (Deu. 4:9, 4:23, 4:31; 6:12; 8:11; 9:7; 25:19; 32:18). But God does not pass over, wink at, or forget the wickedness of His people (Lam. 5:20; Amos 8:7). Those who forget God wither away (Job 8:13), as well as all the nations who forget Him. The helpless must not be left alone (Psm. 10:12). God's Law must not be forgotten (Psm. 119:61, 119:83, 119:93). Wisdom's teachings are not to be forgotten (Pro. 3:1; 4:5).combined term carries the temporal meaning of beyond or before (Lev. 15:25);

They shall ask their way to Zion, with their faces hitherward." (Jer. 50:4-5)

Book of Jereamiah Chapter 50 Vs. 4

 

Judgment on Babylon

Jer. 50:4 In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the LORD their God.

In those days... In those days—when Babylon is taken by the Medes and Persians, the children of Israel and Judah (both kingdoms of Israel) will return together from Babylon and make a nation in their (one) land again (Jer. 50:4-7). This does not predict that Judah only would return to make a nation again in the promised land before the first coming of the Messiah; the ten tribes were to come with the two tribes and the Levites, and all were to make one nation again in that land. This very clearly refutes the Anglo-Saxon theory of only Judah returning and the ten tribes wandering north and west of Israel to find a new promised land in England and America. No passage in the Bible hints of a new homeland for any of the tribes.

In those...

הֵם

hēm, הֵמָּה

hēmmāh

A masculine plural pronoun meaning they, these. Both forms are used alike. Its basic uses are: (1) with a verb form to serve as its subject or to emphasize its subject, meaning they or they themselves respectively (Gen. 6:4; Exo. 5:7; 18:22); (2) as a linking verb meaning is, are (Gen. 3:7; 48:5; Exo. 5:8; Job 6:7; Pro. 30:24); (3) as a demonstrative adjective coming after a noun and bearing the definite article (Gen. 6:4; Exo. 2:11) meaning those (Num. 14:38); (4) as an object of prepositions (Exo. 30:4; 36:1) meaning them, whom (Jer. 36:32) and translated as the particular preposition demands.

days...

יוֹם

yôm

A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29. Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).

and in that...

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; Deu. 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.

time...

עֵת

‛ēṯ

A masculine or feminine noun meaning time. The word basically means time. But in context, it expresses many aspects of time and kinds of time. It is used most often to express the time of the occurrence of some event. The word means at that time in a general sense, as when Abimelech and Phicol spoke to Abraham during the days when Ishmael was growing up (Gen. 21:22; 38:1). The time described can be more specific, such as when Moses refers to the time of crisis in the wilderness when the people wanted meat to eat (Deu. 1:9). It may refer to a specific date (Exo. 9:18; 1Sam. 9:16); or a part of a day, as when the dove returned to Noah in the evening (Gen. 8:11; 24:11). The word can refer to a duration of time, as for all time (Exo. 18:22; Pro. 8:30); or for any time in general (Lev. 16:2). The time referred to may be past, present, or future (Num. 23:23; Jdg. 13:23; Isa. 9:1; 8:23). The word can describe times of the Lord's anger (Psm. 21:9,10); or times of trouble (Psm. 9:9,10). In fact, this word can be made to refer to about any kind of time or duration of time by its modifying words and context.

It is used to describe the time when certain appropriate things took place in general. For example, kings customarily went forth to war in the spring (2Sam. 11:1; 1Chr. 20:1). It can depict times that are fitting or suitable for certain reasons, such as rain falling on the land in its season (Deu. 11:14; Jer. 5:24); and fruit trees bearing fruit at the proper time (Psm. 1:3). The author of Pro. 15:23 spoke of a proper time for fitting words. Ecclesiastes 3 described all of life as a grand mosaic of times and seasons; there is a time to do everything-to be born, to die, to plant, to uproot, to kill, to heal, to love, to hate (Ecc. 3:1-3, 3:8). This word occurs nineteen times in these verses (Ecc. 3:1-8), along with a synonym of this word, z^emān, to make twenty references to time.

The Hebrew word can be used to designate a time even more accurately. When the exiles returned, it was time for the house of the Lord to be rebuilt (Hag. 1:2). The word designated the set time of marriage (1Sam. 18:19). It pinpointed the time of God's judgments (Isa. 13:22; Ezk. 7:7, 7:12); but also the many times in the past when He delivered them (Neh. 9:28). The Lord stands in readiness to judge every nation when its time comes (Jer. 27:7). There will be a time of the end for all the nations as well (Dan. 8:17; 11:35; 12:4, 12:9). In contrast, the word in context can be combined with chance to indicate uncertain time (Ecc. 9:11); and, appropriately, it describes life in general and its content, whether good or bad (Psm. 31:15,16; Isa. 33:6).

saith...

נְאֻם

n^e’um

A masculine noun introducing an oracle, an utterance; a prophetic citing of God's speech. It is used as an introduction to various utterances and means thus says the Lord, utterance of the Lord, etc. (Isa. 14:22; 56:8; Ezk. 16:58; Hos. 2:13,15; Joel 2:12; Amos 2:11; Oba. 1:4). It is used outside of the prophetic books in the form usually, n^e’um-yhwh, utterance of the Lord (Gen. 22:16; Num. 14:28; 24:3-4, 24:15-16; 1Sam. 2:30, etc.). It is used of the utterances of people, but they were probably in a prophetic state, such as David (2Sam. 23:1). It is used of the voice of conscience in Psm. 36:1,2 when sin is committed. The word occurs often at the end, less often in the middle, and once at the beginning of these utterances (Isa. 54:17; 56:8; Amos 3:10).

the Lord...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

the children...

בֵּן

bēn

A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

of Israel...

יִשְׂרָאֵל

yiśrā’ēl

A proper noun designating Israel:

A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means "he (who) struggles with God." It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), "he deceives."

B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the "twelve tribes of Israel, Jacob" (Gen. 49:7, 49:16, 49:28). The Lord became "the Rock of Israel (Gen. 49:24).

The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt (El-Arish) to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan (north) to Beersheba (south). After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.

shall come...

בּוֹא

bô’

A verb meaning to come, to go, to bring. This word is used often and takes on many nuances of meaning: concerning physical location, it means to go, to come, to bring to a location (Gen. 6:19; 12:11; Jos. 6:1; Jdg. 18:18); to a group or person (Exo. 18:19; Est. 2:12). It is used with the preposition ’el to mean to have intercourse (Gen. 6:4; 16:2; Deu. 22:13). It bears the meaning of coming or arriving (Gen. 19:22; Pro. 18:3) physically or temporally, such as harvest time (Lev. 25:22). It means to take place, to happen (1Sam. 9:6). Used with the preposition b^e and others, it can take on the idea of having dealings with (Jos. 23:7; Psm. 26:4; Pro. 22:24). It has several idiomatic uses: followed by b^edāmı̄ym, it indicates involvement in bloodguilt (1Sam. 25:26). With the word "after," it means to be in pursuit of someone or something (Exo. 14:17).

It is used in a causative way to bring something, e.g., an army (2Sam. 5:1-3) from the battleground, to gather in something (2Sam. 9:10). It is used idiomatically in several short phrases all headed by hēbiy’, to bring: to bring justice (Ecc. 11:9); to bring legal cases (Exo. 18:19); to take something away hēbı̄y + mē’aḥar, Psm. 78:71); to apply one's heart (Pro. 23:12); to understand. In a passive sense, it means to be brought, to be offered or burned, be put into (Gen. 33:11; 43:18; Lev. 6:30,23; 11:32). In its participial forms, the words may refer to the near future (2Kgs. 20:17; Isa. 39:6; Jer. 7:32) or to future things to come to pass (Isa. 27:6; Isa. 41:22).

they... see in those above.

a the children... see the children above.

of Judah...

יְהוּדָה

y^ehûḏāh

A proper noun designating Judah:

A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives "scepter," "rulership"; he would be prosperous and powerful in appearance (cf. also Deu. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).

B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish River of Egypt. Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.

The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).

Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniac building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).

Within Judah, God had chosen a king and established an eternal covenant (2 Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.

C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).

D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).

E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).

F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).

together...

יַחַד

yaḥaḏ, יַחְדָּו

yaḥdāw, יַחְדָּיו

yaḥdāyw

I. A masculine noun denoting unitedness, community, association. It indicates persons being put into proximity with each other. When yaḥaḏis placed last, it has the meaning of together (1Sam. 11:11); all together (Isa. 27:4); completely. It is used of encountering an enemy and fighting against each other, together (1Sam. 17:10). It is used with verbs of gathering, as when the Arameans gathered themselves together for battle (2Sam. 10:15). It is used of time, as when things are done at the same time, together (Isa. 42:14). It has an inclusive sense of gathering up many things at once, leaving none out (Psm. 33:15).

II. An adverb meaning to do things all at once, together. It is used of action performed or plans and counsels made by a group together. Persons may exalt God's name together (Isa. 52:9) or gather together for counsel (Neh. 6:7; Psm. 71:10; 83:5,6); persons may be forced to do something together, at the same time, e.g., go into exile (Amos 1:15). It is used figuratively of persons agreeing enough to be in harmony (Amos 3:3). It is used to emphasize doing something at the same time as well as together (Exo. 19:8). It may indicate something is like something else, for it is said that both the clean and the unclean "together" may eat it (Deu. 12:22; 15:22; 1Sam. 30:24). In other words, they may share in it alike, "together."

going...

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 dāraḵ, 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 (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).

and weeping...

בָּכָה

bāḵāh

A verb meaning to weep, to wail. The weeping may be because of grief, pain, humiliation, or joy (Gen. 42:24; 43:30; Exo. 2:6; Num. 11:4, 11:10; Psm. 78:64; Joel 1:5). It is the opposite of laughing (Ecc. 3:4). It depicts weeping in general, or used with modifiers, it indicates bitter, intense weeping (1Sam. 1:10; Isa. 30:19; Jer. 22:10; Mic. 1:10). It is used to describe a penitent's weeping before the Lord (Deu. 1:45; Jdg. 20:23; 2Kgs. 22:19). Weeping and fasting are mentioned together as an act of mourning (Jdg. 20:26; 2Sam. 12:21-22).

they shall go... see going above.

and seek...

בָּקַשׁ

bāqaš

A verb meaning to seek, to require; to try to obtain. It is used to describe subjects seeking or requiring various things for various reasons: a stolen object (Gen. 31:39); persons (Gen. 37:15-16); someone's life (Exo. 4:19; 24); evil against someone (1Sam. 25:26) or good (Neh. 2:10; Psm. 122:9).

It denotes seeking someone's presence, especially the Lord's (1Kgs. 10:24; Hos. 5:15) or His word (Amos 8:12). Prayer was a means of seeking the Lord's will (Dan. 9:3). In the passive use of the verb, something is sought for (Jer. 50:20; Ezk. 26:21) or is examined (Est. 2:23).

the Lord... see the Lord above.

their God...

אֱלֹהִים

’^elōhiym

A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name y^ehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9 [7-8]) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’^elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.

"There shall come the Israelites, they and the Jews together:

They shall weep continually, as they go to seek Jehovah their God;

Book of Isaiah Chapter 14 Vs. 4

 Israel's Remnant Taunts Babylon

Isa 14:4 That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!

take up this proverb... Hebrew: mashal, a taunt or triumph song (see Prov. 1:1). The Septuagint reads lamentation over the king of Babylon the Antichrist, Isa. 14:4. Since a future generation of Israel would not be taking up a triumph song against a king of the past who had not oppressed them, it seems clear that the whole passage pictures something in the future to be fulfilled in the Millennium.

That thou shall take up...

נָשָׂא

nāśā’

A verb meaning to lift, to carry, to take away. This verb is used almost six hundred times in the Hebrew Bible and covers three distinct semantic ranges. The first range is to lift, which occurs in both literal (Gen. 7:17; 29:1; Eze. 10:16) and figurative statements: to lift the hand in taking an oath (Deut. 32:40); in combat (2Sam. 18:28); as a sign (Isa. 49:22); in retribution (Psm. 10:12). Other figurative statements include the lifting of: the head (Gen. 40:13); the face (2Sam. 2:22); the eyes (Gen. 13:10); the voice (1Sam. 30:4). It is also important to note that a person can take up or induce iniquity by a number of actions (Exo. 28:43; Lev. 19:17; 22:9; Num. 18:32). The second semantic category is to bear or to carry and is used especially in reference to the bearing of guilt or punishment of sin (Gen. 4:13; Lev. 5:1). This flows easily then into the concept of the representative or substitutionary bearing of one person's guilt by another (Lev. 10:17; 16:22). The final category is to take away. It can be used in the simple sense of taking something (Gen. 27:3); to take a wife or to get married (Ruth 1:4); to take away guilt or to forgive (Gen. 50:17); to take away or to destroy (Job 32:22).

this...

זֶה

zeh

A masculine demonstrative pronoun meaning this, these; this is, are; this (person), they. Used alone, the word may mean this one (man) (Gen. 5:29; Exo. 10:7; 1Sam. 10:27); an event, concept, action (Exo. 13:8; Job 15:17; Prov. 24:12; Ecc. 1:17). When repeated zeh . . . zeh, it means this . . . that or the one . . . the other, etc. (Exo. 14:20; 1Kgs. 3:23; 22:20; Isa. 6:3). It points out a noun that it precedes or follows (Exo. 32:1, 32:23; Deut. 21:20; Jos. 2:14, 2:20; 9:12; Jdg. 5:5). Used as a semiverb, it means this is, these are (Gen. 5:1; 20:13; 2Kgs. 3:23). It is coupled with certain words to make idioms, etc.: ’ēy-zeh mîy zeh meaning why, who is this, respectively (1Sam. 17:55-56; Job 28:12; Jer. 49:19); further one finds mah-zeh, how, what is this? (Gen. 27:20). With hennēh it means, behold, right here! (1Kgs. 19:5; Song 2:8-9; Isa. 21:9). It functions as the relative pronoun ’ašer, who, which, what, etc. in poetry: which (Psm. 74:2,3; 78:54; 104:8). It is used often with prefixes added to it: bāzeh, in this place (Gen. 38:21-22; 1Sam. 1:26); mizzeh, from here (Gen. 42:15); mizzeh . . . mizzeh means one side . . . on the other side (Exo. 17:12; 25:19). After the preposition ‛al, it means for this reason, on this account (Est. 6:3; Lam. 5:17).

proverb...

מָשָׁל

māšāl

A masculine noun meaning a proverb, an oracle, a parable. It is a literary genre, device, and style in the form of short, pithy sayings, prophetic utterances, or compositions of comparison (1Sam. 10:12; 24:13,14; Eze. 12:22-23; 17:2; 20:49; 21:5). It has the sense of a byword or object spoken of in contempt or derision (Deut. 28:37; 1Kgs. 9:7; Psm. 44:14,15; 69:11,12). It describes a prophetic utterance (Num. 23:7, 23:18; 24:3, 24:15, 24:20-21, 24:23; Isa. 14:4; Mic. 2:4). Its meaning is extended to poetry, that often features comparisons, figurative language, etc. (1Kgs. 4:32; 5:12; Psm. 49:4,5; 78:2). This word describes short sayings or sentences of wisdom (Job 13:12; 27:1; 29:1; Prov. 10:1; 25:1, etc. in Proverbs).

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: k^e‛al-ḵōl , according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, 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, 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).

the king...

מֶלֶךּ

meleḵ

A masculine noun meaning king. The feminine form is malkāh, meaning queen, though the concept is more of a king's consort than a monarchical ruler. The word meleḵ appears over 2,500 times in the Old Testament. In many biblical contexts, this term is simply a general term, denoting an individual with power and authority. It is parallel with and conceptually related to a number of other Hebrew words that are usually translated as lord, captain, prince, chief, or ruler. It is used in reference to men and often with a genitive of people or place (Gen. 14:1; Exo. 1:15; 2Sam. 2:4); the Lord who demonstrates His power and authority over Israel (Isa. 41:21; 44:6); and over each individual (Psm. 5:2,3; 44:4,5). In pagan worship, the worshipers of idols attribute this term with its connotations to their idols (Isa. 8:21; Amos 5:26).

of Babylon...

בָּבֶל

bāḇel

A proper noun designating Babel or Babylon, a name meaning confession and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, a mighty warrior and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers ziggurats were built to approach the gods as humankind deemed necessary. God stopped the building of these towers of hubris (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Eze., Dan., Mic., Zech.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deut. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zec. 2:7,11).

and say...

אָמַר

’āmar

A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

how...

אֵיךּ

’ēyḵ, אֵיכָה

’ēyḵāh, אֵיכָכָה

’ēyḵāḵāh

I. An interrogative adverb meaning How? How! It is translated this way uniformly, but its connotation can be slightly different according to context. It can hint or connote doubt (Gen. 44:8); reproach (Jdg. 16:15); mourning (2Sam. 1:19); assertiveness (Jer. 3:19).

II. An interrogative adverb asking How? How! It is translated uniformly but connotes different shades of meaning. It connotes what? (2Kgs. 6:15). It functions rhetorically (Deut. 1:12). It further expresses mourning, reproach, where (Isa. 1:21; Jer. 8:8). It functions in some cases as a technical literary word introducing a dirge (Isa. 1:21).

3. This interrogative adverb means, "How?" It is found twice in the Old Testament. It indicates a psychological impossibility (Est. 8:6; Song 5:3).

   hath the oppressor...

נָגַשׂ

nāg̱aś

A verb meaning to oppress, to require payment. It refers to forcing someone or something to do something. It is used of forcing persons to labor (Isa. 58:3); of forcing or exacting payment of money (2Kgs. 23:35). It refers in its participial forms to taskmasters or workers of animals (Exo. 3:7; 5:6, 5:10, 5:13-14; Job 3:18). It is used figuratively of righteousness being a good foreman or overseer (Isa. 60:17) in a restored Jerusalem. In its passive uses, it refers to those who are oppressed by others (1Sam. 13:6). The Suffering Servant of Isaiah is a person oppressed, ill-treated by his enemies (Isa. 53:7; cf. Isa. 3:5).

ceased...

שָׁבַת

šaḇaṯ

A verb meaning to repose, to rest, to rid of, to still, to put away, to leave. Most often, the word expresses the idea of resting (i.e., abstaining from labor), especially on the seventh day (see Exo. 20:8-11). It is from this root that the noun for Sabbath originates, a word designating the time to be set aside for rest. The verb is used of God to describe His resting after the completion of creation (Gen. 2:2). This example of rest by God at creation set the requirement of rest that He desires for His people in order that they may live lives pleasing to Him, full of worship and adoration (Exo. 31:17). In Joshua, the verb expresses a cessation of the provision of manna by God to the Israelites (Jos. 5:12). The land was also depicted as enjoying a rest from the Israelite farmers while they were in exile (Lev. 26:34-35).

Daniel uses this verb to indicate a ceasing of ritual sacrifice and offerings (Dan. 9:27). In that passage, Daniel was speaking of the Messiah's coming and the establishment of the New Covenant, when there would be no more need for ritual sacrifices. In another context, the verb can mean to exterminate or destroy a certain object, such as in Amos 8:4 in which Amos addresses those who trampled the needy and did away with the poor. The verb means to cause, to desist from, as in God's declaration of action against the shepherds (Eze. 34:10). The word suggests a removing of people or other objects (Exo. 12:15; Eze. 23:27, 23:48; Isa. 30:11). In still other contexts, the causative stem means to fail or to leave lacking. In Ruth 4:14, God was praised because He did not leave Naomi without a kinsman-redeemer.

the golden city...

מַדְהֵבָה

maḏhēḇāh

I. A feminine noun meaning fury. It refers to the violent speed and fierceness of a nation's military activities, such as Babylon's (Isa. 14:4).

II. A feminine noun meaning golden city. Traditionally, it referred to Babylon as the golden city (KJV, Isa. 14:4). Various ancient manuscripts or translations suggest that the better translation is fury (see I), but this is not certain.

ceased... same as ceased above.

The one whose fury (Isa. 14:4; cf. Isa. 14:6) would end is the oppressor who had struck down peoples and aggressively subdued nations.