Book of Jeremiah 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; Prov. 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 (Deut. 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; Eze. 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; 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.

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 (Deut. 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; Prov. 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 (Deut. 11:14; Jer. 5:24); and fruit trees bearing fruit at the proper time (Psm. 1:3). The author of Prov. 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; Eze. 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; Eze. 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; Deut. 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; Deut. 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; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Prov. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deut. 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; 2Kigs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Eze. 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, Kadmo-nites, 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; Deut. 22:13). It bears the meaning of coming or arriving (Gen. 19:22; Prov. 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; Prov. 22:24). It has several idiomatic uses: followed by b^edāmı̄ym, it indicates involvement in blood-guilt (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 (Prov. 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).

they...

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; Prov. 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.

and the children... same as 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 Deut. 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 (2 Sam. 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 (Deut. 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 (Deut. 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 (Deut. 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...

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

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; Eze. 26:21) or is examined (Est. 2:23).

the Lord... same as 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 (Deut. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deut. 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 .

Fourth, the promise that in those days and at that time… the people of Israel and Judah would again unite as a nation, return to Zion, and bind themselves to God in an everlasting covenant (cf. Jer. 31:31; 32:40) was not fulfilled after Babylon’s fall in 539 b.c.