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 be 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 bedāmı̄ym, 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 hinneni ’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
yehōwāh
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
beriyṯ
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 beriyṯ 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 habberiyṯ 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 beriyṯ 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 be, meaning in or by, the 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 (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)
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