Book of Jeremiah Chapter 50 Vs. 11

 Judgment on Babylon

Jer 50:11 Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;

because...

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).

ye were glad,...

שָׂמַח

śāmaḥ: A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1Sam. 11:9); of tribes of Israel (Deu. 33:18); of God rejoicing in His works (Psm. 104:31); of people rejoicing in the Lord Himself (Deu. 12:12; Psm. 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer. 20:15); making people rejoice the heart of others (Psm. 19:8 [9]). Wine can gladden the hearts of persons (Ecc. 10:19). God gladdens His people with His presence (Isa. 56:7); but also their enemies when He judges Israel (Psm. 89:42,43). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Psm. 5:11,12; 9:2,3; Psm. 14:7; 16:9; 19:8,9, etc.; but also 1Sam. 2:1; Deu. 12:7; Joel 2:23, etc.).

because... see above.

ye rejoiced,...

עָלַז

‛ālaz: A verb meaning to rejoice, to exult, to be jubilant. It describes a state and act of celebration, approval, support for something (2Sam. 1:20); especially in exalting over God (Psm. 28:7; Hab. 3:18; Zep. 3:14). God Himself exalts and is jubilant about His possession, Israel (Psm. 60:6 [8]). The possession of wisdom causes a person to rejoice (Pro. 23:16). God can, however, remove the jubilation of His people (Isa. 23:12).

O ye destroyers...

שָׁסָה

šāsāh, שָׁשָׂה

šāśāh: A verb that means to spoil, to plunder. This verb is used only in the simple stem and in the participle form. It can refer to the plundering of both land and objects (Jdg. 2:14; 1Sam. 14:48; Hos. 13:15). In almost every reference where this word is found, enemies were plundering the land and the people of Israel. God allowed this in judgment on the sins of the Israelites after they had been warned and refused to repent or as a warning to call them to repentance. The participle form of this verb refers to people who do the plundering (Isa. 10:13; 42:22). Ultimately, God allowed any persons to be plunderers. But if they overstepped their boundaries, they too would be plundered as the punishment for their sins.

of mine heritage,...

נַחֲלָה

naḥ^alāh: A feminine noun meaning possession, property, inheritance. This word implied property that was given by means of a will or as a heritage. It denoted the land of Canaan given to Israel and distributed among the tribes (Num. 26:53-56; Ezk. 48:29); a portion or state of blessing assigned by God to His people (Isa. 54:17), or any possession presented by a father (Num. 27:8-9; Job 42:15). The Lord Himself was declared to be the portion and inheritance of the Levites who served Him (Num. 18:20).

because... see above.

ye are grown fat...

פּוּשׁ

pûš: I. A verb meaning to leap, to spring about, to gallop. It describes the playful, skipping, happy behavior of a heifer (Jer. 50:11; Mal. 4:2; 3:20); or the speedy gallop of warhorses (Hab. 1:8).

II. A verb meaning to scatter; to spread out, to grow fat. It refers to the scattered people of Nineveh because of God's judgment on the city (Nam. 3:18); and to the military horsemen of Babylon spreading out as they attacked (Hab. 1:8). It means to grow up, to develop as calves fed on choice grain (Mal. 4:2; 3:20).

as the heifer...

עֶגְלָה

‛eg̱lāh, עֶגְלַת שְׁלִשִׁיָּה

‛eg̱laṯ š^elišiyyāh: I. A feminine noun meaning heifer. It refers to a young cow. The animals were used for milk, for certain sacrifices (Gen. 15:9); or symbolic rituals (Deu. 21:3-4, 21:6). It is employed in a riddle to symbolize a woman, a wife (Jdg. 14:18); and in a metaphor to refer to Egypt (Jer. 46:20); to Ephraim (Hos. 10:11). It refers to a calf, a heifer idol in Bethaven, "house of iniquity" (Hos. 10:5).

II. A proper noun Eglath Shelishayah. It was a city in Moab east of the southern half of the Dead Sea (Isa. 15:5; Jer. 48:34).

at grass,...

דֶּשֶׁא

deše’, דָּשָׁא

dāšā’: I. A masculine noun referring to grass or tender green grass. It is the grass produced initially by the earth at God's command (Gen. 1:11), often after rain (2Sam. 23:4). God causes it to spring forth (Job 38:27), and it is refreshed by rain (Deu. 32:2) but withers in drought (Isa. 15:6). It is food for the wild donkey (Job 6:5) and the heifer (Jer. 50:11; KJV). Its frailty and transitory nature is a picture of the wicked (Psm. 37:2), but its ability also to flourish symbolizes God's people when the Lord blesses them (Isa. 66:14).

II. A verb meaning to thresh, trample down. It is rendered to thresh, threshing grain (Jer. 50:11; NASB, NIV, NKJV), referring to Babylon's trampling of God's people.

and bellow...

צָהַל

ṣāhal: I. A verb meaning to cry out, to shout; to neigh. It refers to making a loud sound, usually of great delight and joy (Est. 8:15; Isa. 12:6; 24:14; 54:1; Jer. 31:7; Jer. 50:11). It is used of a cry of fear once (Isa. 10:30); and the lustful neighing of a stallion smelling a mare in heat (Jer. 5:8).

II. A verb meaning to shine, to glisten. It describes the healthy effect of oil on a person's skin to make it appear shiny, strong, and healthy (Psm. 104:15).

as bulls;...

אַבִּיר

’abbiyr: An adjective meaning mighty or strong. Used frequently as a noun, the word applies to God as the Mighty One (Psm.132:2, 132:5; Isa. 1:24). It also designates angels (Psm. 78:25); men (Psm. 76:5); bulls (Psm. 22:12,13); and horses (Jer. 8:16). When used to describe a person or a person's heart, it normally refers to a strength independent of or opposed to God (Job 34:20; Psm. 76:5,6; Isa. 46:12). It is used once to mean chief of the shepherds (1Sam. 21:7,8).

Book of Isaiah Chapter 14 Vs. 13

 Israel's Remnant Taunts Babylon

Isa 14:13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:

For thou...

אַתָּה

’attah

A personal pronoun meaning you. It is also written ’atta in a few places (1Sam. 24:18,19; Psm. 6:3,4). Its basic use is as the independent personal pronoun meaning you (Num. 11:15; Deut. 5:27,24; 2Chr. 14:11,10; Eze. 28:14). It is used for emphasis before finite verb forms and then may mean you, yourself. It may also be used after (appended) a verb for emphasis (Exo. 18:19; 1Sam. 17:56; 20:8). Used after a previous suffix referring to you, it is again emphatic (2Chr. 35:21).

hast said...

אָמַר

’amar

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).

in thine heart...

לֵבָב

lebab

A masculine noun meaning heart, mind, inner person. The primary usage of this word describes the entire disposition of the inner person that God can discern (1Sam. 16:7); be devoted to the Lord (1Kgs. 15:3); seek the Lord (2Chr. 11:16); turn against people (Exo. 14:5); be uncircumcised (Lev. 26:41); be hardened (1Sam. 6:6); be totally committed to the Lord (Deut. 6:5; 2Chr. 15:15). It is also used to describe the place where the rational, thinking process occurs that allows a person to know God's blessings (Jos. 23:14); to plan for the future (1Kgs. 8:18); to communicate (2Chr. 9:1); and to understand God's message (Isa. 6:10). Like our English usage, it often refers to the seat of emotions, whether it refers to joy (Deut. 28:47); discouragement (Jos. 2:11); comfort (Jdg. 19:8); grief (1Sam. 1:8); sorrow (Psm. 13:2,3); or gladness (Isa. 30:29).

ascending to heaven… above the stars and being enthroned on… the sacred mountain recalls the belief of several Semitic peoples that the gods lived on Mount Zaphon. “Sacred mountain” translates sapôn (lit., “the north”).

I will ascend...

עָלָה

‛ālah

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).

into heaven...

שָׁמַיִם

šamayim

A masculine noun meaning sky, heaven, abode, firmament, air, stars. Although the word is plural or dual in form, it can be translated into English as singular or plural depending on the context. The word describes everything God made besides the earth: God made the heavens of the universe (Gen. 1:1; 14:19); the firmament or expanse which He created around the earth was named sky or heaven as well (Gen. 1:8). He stretched out the heavens (Isa. 40:22); creating them (Isa. 42:5; 45:18).

The heavens that humans observe with their senses are indicated by this word. The stars are part of the heavens (Gen. 15:5) and are personified in some cases (Jdg. 5:20); the sun and the moon, along with the stars, make up a major part of the hosts of heaven (Deut. 4:19). Unfortunately, these things were worshiped as gods by even the Israelites (Jer. 8:2). The heavens became a source of knowing the future and life in general, for scanners of the heavens and astrologers searched the heavens for signs (Isa. 47:13). A favorite pagan deity was the Queen of Heaven whom the people worshiped (Jer. 7:18; 44:17). God created waters above and below the heavens (Gen. 1:8-9). The clouds are a feature of the sky (Gen. 8:2; Jdg. 5:4; 1Kgs. 18:45; Job. 26:13). The word indicates the total inhabited earth when it speaks of from under heaven, as when the Amalekites were to be destroyed from under heaven (Gen. 6:17; Exo. 17:14). The teacher of Ecclesiastes spoke of examining everything under heaven, i.e., everything done in the world in which humans live (Ecc. 1:13; 2:3; 3:1); birds and other fowl fly in the sky (Gen. 1:20). In God's new world, there will be a new heaven and a new earth (Isa. 65:17; 66:22).

The invisible heavens are the abode of God. Heaven is the Lord's throne, the earth is the resting place of His feet-a beautiful metaphor of God's sovereignty over the universe (Isa. 66:1). He extends the heavens as the tent roof of the universe (Isa. 40:22); He dwells in heaven (1Kgs. 8:30, 8:32); yet He is not contained in even the heaven of heavens, the most exclusive part of the heavens (1Kgs. 8:27).

Heaven describes the place from which God operates: He calls to people from heaven (Gen. 21:17; 22:11). The Ten Commandments were spoken from heaven (Exo. 20:22; Neh. 9:13). He sent down manna from heaven for His people in the desert (Exo. 16:4). He is not merely a dweller in heaven, but He is the God of heaven (Gen. 24:3; 2Chr. 36:23; Ezra 1:2). The heavens grow old and pass away, but God is eternal (Job 14:12; Isa. 13:10; 65:17). Satan aspired to usurp God's reign in heaven and was cast out (Isa. 14:12-13). Elijah the prophet, because he faithfully followed the Lord, was taken up into heaven in a whirlwind (2Kgs. 2:1, 2:11).

I will exalt...

רוּם

rûm

A verb meaning to raise, to lift up; to be exalted. It indicates that something is literally raised up high (Gen. 7:17; Job 22:12); or indicates the act of raising, picking up something (Gen. 14:22; Exo. 14:16; Jos. 4:5; Eze. 10:16); setting it up (Gen. 31:45; Ezra 9:9). It describes the process of something growing (Isa. 1:2; Eze. 31:4); or of persons being promoted, raised up in their positions (1Sam. 2:7; 1Kgs. 14:7). It is used often of God's being exalted (Exo. 15:2; 2Sam. 22:47; Psm. 30:1,2; 99:2; 108:5,6; Isa. 33:10). It describes the haughtiness and boastfulness of people: their hearts (Deut. 8:14); eyes (Psm. 18:27,28); attitudes, with an uplifted hand, arrogant (Job 38:15). The antichrist figure exalts and lifts up himself (Dan. 11:36). It describes the presentation of a sacrifice (Lev. 2:9). It can have the sense of removing something, abolishing it (Dan. 8:11).

throne above the... See proofs of Lucifer’s kingdom before Adam, The Pre-Adamite World vs. 12.

my throne...

כִּסֵּא

kisse’, כִּסֵּה

kisseh

A masculine noun meaning throne, a place of honor. Pharaoh put Joseph over everything in his kingdom except his throne (Gen. 41:40). Other references to leaders on the throne include Pharaoh (Exo. 11:5; 12:29); Solomon and Bathsheba (1Kgs. 2:19); King Ahasuerus (Est. 5:1); departed kings (Isa. 14:9); the princes of the coast (Eze. 26:16); the prophetic one who will build the temple of the Lord (Zec. 6:13). Scripture also depicts God as sitting on a throne (Isa. 6:1; Eze. 1:26). The throne can also be a symbol of a kingdom or power (2Sam. 7:16; 14:9; Isa. 16:5).

above...

מִן

min, מִנִּי

minniy, מִנֵּי

minney

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 ‛aḇaḏ 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.

מַעַל

ma‛al

An adverbial preposition meaning upward, high; above, over. It is used to mean above, often with min prefixed meaning from above (Exo. 20:4; Deut. 4:39; 5:8; Jos. 2:11; Job 3:4; 18:16; 1Kgs. 7:3; 8:23; Prov. 8:28; Isa. 6:2). It expresses the idea of on top of, above by adding l^e to the above phrase (Gen. 22:9; Exo. 28:27; 39:20; Lev. 11:21). It indicates something above another level or room (Jer. 35:4). It is used in a figurative sense of setting one's throne above another (Jer. 52:32).

the stars...

כּוֹכָב

kôkab

A masculine noun meaning star. Its primary referents are a star and/or the stars of heaven (Gen. 1:16) which God created. These shining heavenly bodies have several functions: to rule over the night (Gen. 1:16; Psm. 136:9); to give light; to praise God (Psm. 148:3). They were used in idioms and metaphors often: to symbolize rulership and a coming ruler (Num. 24:17). Pagans and apostate Israelites worshiped them as gods (Deut. 4:19); they were used in pagan astrology or augury to know the future (Isa. 47:13); yet the Lord of Israel communicates with them and commands them (Job 9:7); they were used to represent Joseph's brothers (Gen. 37:9): their number is used figuratively to represent the many descendants of Abraham and the patriarchs (Gen. 15:5; 22:17; 26:4; Exo. 32:13); prideful and haughty nations are represented as stars (Oba. 1:4), especially the king of Babylon (Isa. 14:13); the Lord can use stars in battle to fight for His people (Jdg. 5:20); they shout for joy in personification (Job 38:7). The Lord has numbered them (Psm. 147:4); but even these shining bodies are not pure or clean in His sight (Job 25:5).

of God...

אֵל

’el

A masculine noun meaning God, god, mighty one, hero. This is one of the most ancient terms for God, god, or deity. It appears most often in Genesis, Job, Psalms, and Isaiah and not at all in some books. The root meaning of the word mighty can be seen in Job 41:25,17 and Mic. 2:1. This word is used occasionally of other gods (Exo. 34:14; Deut. 3:24; Psm. 44:20,21; Mal. 2:11) but is most often used to mean the one true God (Psm. 5:4,5; Isa. 40:18). It expresses various ideas of deity according to its context. The most common may be noted briefly: the holy God as contrasted to humans (Hos. 11:9); the High God El (Gen. 14:18; 16:13; Eze. 28:2); the Lord Yahweh as a title of Israel according to the Lord's own claim (Gen. 33:20; Isa. 40:18); God or god in general (Exo. 34:14; Deut. 32:21; Mic. 7:8); the God of Israel, the Lord (Num. 23:8; Psm. 118:27); God (Job 5:8).

This word is used with various descriptive adjectives or attributes: ’el is God of gods (Psm. 50:1); God of Bethel (Gen. 35:7); a forgiving God (Psm. 99:8). He is the holy God (Isa. 5:16). Especially significant are the assertions declaring that ’el is with us, Immanuel (Isa. 7:14); and He is the God of our salvation (Isa. 12:2); a gracious God (Neh. 9:31); a jealous God (Exo. 20:5; 34:14). The closeness of this God is expressed in the hand of God (Job 27:11).

In the human realm, the word also designates men of power or high rank (Eze. 31:11); mighty men (Job. 41:25,17); or mighty warriors (Eze. 32:21). The word is used to designate superior and mighty things in nature, such as mighty or high mountains (Psm. 36:6,7), lofty, high cedars, or stars (Psm. 80:10,11; Isa. 14:13).

In conjunction with other descriptive words, it occurs as ’el šaday, "God Almighty" (Gen. 17:1; 28:3; Exo. 6:3) or ’ēl ‛elyôn, "God Most High" (Gen. 14:18-19; Psm. 78:35). Used with hand yad in some settings, the word conveys power, strength (Gen. 31:29; Deut. 28:32; Prov. 3:27), or ability.

I will sit...

יָשַׁב

yašab

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 (Pro. 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).

mount of the... The mountain where the congregation of heaven gathers for regular worship (Isa. 4:1-6:11; Isa. 5:8-14; Psm. 82:1; Eze. 28:12-14; Rev. 7:9-16; 14:1-5; 15:2-4; 19:1-10).

הַר

har

A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deut. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deut. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’^elohıym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deut. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mo’ed or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Eze. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Prov. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).

of the congregation...

מוֹעֵד

mô‛ēḏ

A masculine noun meaning an appointed time or place. It can signify an appointed meeting time in general (Gen. 18:14; Exo. 13:10); a specific appointed time, usually for a sacred feast or festival (Hos. 9:5; 12:9,10); the time of the birds' migration (Jer. 8:7); the time of wine (Hos. 2:9,11); the same time next year (Gen. 17:21). In addition to the concept of time, this word can also signify an appointed meeting place: "The mount of the congregation" identifies the meeting place of God or the gods (Isa. 14:13), and "the house appointed for all living" identifies the meeting place of the dead-that is, the netherworld (Job. 30:23). Moreover, the term is used to distinguish those places where God's people were to focus on God and their relationship with Him, which would include: the tent of meeting (Exo. 33:7); the Temple (Lam. 2:6); the synagogue (Psm. 74:8).

in the sides... The planet heaven is located in the north part of the universe pointing from the earth (Job. 26:7; Psm. 75:6).

יַרְכָה

yarkah, יְרֵכָה

y^erekah

A feminine noun referring to a remote area, a border, the highest part, the far end. It refers to something toward the back or side, distant, far away. It refers to the part of Zebulun most distant from Jerusalem, toward the Mediterranean Sea and north (Gen. 49:13). It refers to the back or rear of a tent or building (Exo. 26:22-23). It indicates the part of a mountain farthest away (Jdg. 19:1, 19:18; 2Kgs. 19:23); of the farthest part of the earth (Jer. 6:22; 25:32); of the northern territories (Isa. 14:13). It refers to the remotest parts of the pit in Sheol, its most remote areas (Isa. 14:15). It refers to the rear of an inner room, such as the Most Holy Place (1Kgs. 6:16); the inner recesses of the hold of a ship (Jon. 1:5); a cave (1Sam. 24:3,4); or a house (Amos 6:10).

of the north...

צָפוֹן

sapôn

A common noun indicating north; northward. It refers to the direction north; facing east, the left hand points north (Gen. 13:14; 28:14). It combines with other directions (Gen. 13:14). With ah on the end, it indicates a northward direction (Exo. 40:22; Jer. 23:8); followed by ’el, it means toward the north (Ecc. 1:6; Eze. 42:1); or with l^e on the front (Eze. 40:23). From the north is expressed by min + sapon (Isa. 14:31). The north became a source of violence, evil (Jer. 1:14). It was used of the great Mount Hermon of the north (Psm. 48:2,3; 89:12,13; Eze. 32:30).

Book of Hosea Chapter 6 Vs. 9

 Israel and Judah Are Unrepentant

And as troops of robbers wait for a man, company of priests murder in the way by consent: for they commit lewdness. Hos. 6:9

And as troops... As a gang of highwaymen lie in wait in a ditch, or under a hedge, or in a cave of a rock or mountain, for a man they know will come by that way, who is full of money, in order to rob him. Or, as fishermen stand upon the banks of a river, and cast in their hooks to draw out the fish. Assassins in troops; a gang of priests murder on the way to Shechem.

גְּדוּד

g^eḏûḏ: A masculine noun meaning a band, a troop. It is used to indicate a marauding band, a raiding party, or a group that makes inroads into enemy territory. It sometimes refers to Israel's military (2Sam. 4:2; 2Chr. 22:1), but more often, it refers to the marauding enemies of Israel (Gen. 49:19; 1Sam. 30:8, 30:15, 30:23; 1Kgs. 11:24; 2Kgs. 5:2; 6:23; 24:2). In some instances, these marauding bands operate independently and are thus labeled as troops of robbers (Hos. 6:9; 7:1). By extension, the word sometimes refers to the actual raid itself (2Sam. 3:22). On other occasions, it indicates the army in general (Job 29:25) or some division of troops within the army (1Chr. 7:4; 2Chr. 25:9-10, 25:13; 26:11; Mic. 5:1; 4:14). It is used figuratively for God's chastisements (Job 19:12) and His attacking forces (Job 25:3).

wait...

חָכָה

ḥāḵāh: A verb indicating to wait, to tarry. It indicates delaying an action (2Kgs. 7:9; 9:3; Job 32:4). It refers to longing or hoping for something to happen (Job 3:21), such as death or, in a good sense, for the Lord to act (Psm. 33:20; Isa. 8:17; Hab. 2:3; Zep. 3:8); or to resurrect (Dan. 12:12). But it means to wait in order to accomplish one's purpose, good or bad (Hos. 6:9).

for a man...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

so the company... Not only encourage murderers, and commit murders within the city, but go out in a body together upon the highway, and there commit murders and robberies, and divide the spoil among them. All which they did unanimously, and were well agreed, being brethren in iniquity, as well as in office.

Or, in the way of Shechem; as good people passed by Gilead to Shechem, and so to Jerusalem, to worship there at the solemn feasts, they lay in wait for them, and murdered them. Because they did not give into the idolatrous worship of the calves at Dan and Bethel: or, in the manner of Shechem. That is, they murdered men in a deceitful treacherous manner, as the Shechemites were murdered by Simeon and Levi.

חֶבֶר

ḥeḇer: A masculine noun meaning a company, an association, a spell. It is used to refer to a band of bad priests (Hos. 6:9); a house of association, namely, a house shared with an antagonistic woman (Pro. 21:9; 25:24); or a magical spell or incantation (Deu. 18:11; Psm. 58:5.6; Isa. 47:9, 47:12).

of priests...

כֹּהֵן

kōhēn: A masculine noun meaning priest. The word is used to designate the various classes of priests in Israel. These people performed the function of mediators between God and His people. God called the nation of Israel to be a kingdom of priests (Exo. 19:6), but God also appointed a priesthood to function within the nation. All the priests were to come from the tribe of Levi (Deu. 17:9, 17:18). The Lord set up a high priest who was over all the priestly services. The high priest was literally the great priest or head priest: Jehoiada was described as a high or great priest (2Kgs. 12:10,11). Joshua is called the high priest over the community that returned from the Babylonian exile (Hag. 1:12; 2:2). God appointed Aaron to serve as high priest and his sons as priests when the entire priestly order was established (Lev. 21:10; Num. 35:25). The high point of the religious year was the atonement ritual the high priest performed on the Day of Atonement (Lev. 16). Aaron's family line produced the Aaronic priests or priesthood. Zadok became the ancestor of the legitimate priests from the time of Solomon's reign (1Kgs. 1:8, 1:38, 1:44); and the prophet Ezekiel approved of this line of priests from among the Levites (Ezk. 40:46; 43:19). The priests were in charge of all the holy things in Israel: they bore the ark (Jos. 3:13-14) and trumpets (Num. 10:8). They even counseled kings (1Sam. 22:21; 1Kgs. 1:38, 1:44). However, there arose priests who were not appointed by the Lord and who functioned illegitimately, such as Micah's priests during the time of the judges (Jdg. 17:5, 17:10, 17:12) or Jeroboam's priests who did not come from the sons of Levi (1Kgs. 12:31).

Some priests who functioned in other religions or nations are mentioned in Scripture. The most famous was Melchizedek, who was also a king in Canaan (Gen. 14:18). His priesthood became the model for Christ's eternal priesthood (Heb. 6:20). Jethro, Moses' father-in-law, was a priest among the Midianites (Exo. 2:16; 3:1). Joseph married Asenath, the daughter of an Egyptian priest (Gen. 41:45). There were priests of the Philistines (1Sam. 6:2); and priests who served the false gods, the Baals, and the Asherim (2Chr. 34:5) of the heathen nations.

murder...

רָצַח

rāṣaḥ: A verb meaning to murder, to slay, to kill. The taking of a human life is the primary concept behind this word. It is used to indicate a premeditated murder (Deu. 5:17; 1Kgs. 21:19; Jer. 7:9); an accidental killing (Num. 35:11; Jos. 20:3); the ultimate act of revenge (Num. 35:27); and death by means of an animal attack (Pro. 22:13). Provocatively, Hosea refers to the lewdness of the priests that led people astray as being equal to murder (Hos. 6:9).

in 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).

by consent:...

שְׁכֶם

š^eḵem: I. A masculine noun referring to a shoulder, the upper back. It refers to the upper back and neck area (Gen. 9:23; 21:14). Often things were carried on one's shoulder (Gen. 24:15, 24:45; Exo. 12:34; Jos. 4:5; Jdg. 9:48). To turn one's shoulder to l^e someone or something means to turn to leave (1Sam. 10:9). To set one's shoulder, back is to turn away (Psm. 21:12,13). To carry the government on one's shoulder is to bear the burden of rulership (Isa. 9:4,3, 9:6, 5; 22:22). A yoke is worn on the shoulders, literally or figuratively (Isa. 10:27; 14:25). In Gen. 48:22, the word refers to a geographical feature, a ridge.

II. A masculine noun used to indicate consent, shoulder to shoulder. The phrase shoulder to shoulder indicates sharing in a common effort or open consent to something, whether bad (Hos. 6:9; KJV; NASB, Shechem) or good (Zep. 3:9).

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).

they commit... Literally, For they have done deliberate sin. The word literally means a thing thought of, especially an evil, and so, deliberate, contrived, bethought-of, wickedness. They did deliberate wickedness, but gave themselves to do it, and did nothing else.

עָשָׂה

‛āśāh: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6). Particularly, it was used in conjunction with God's commands (Deu. 16:12). It described the process of construction (Gen. 13:4; Job 9:9; Pro. 8:26); engaging in warfare (Jos. 11:18); the yielding of grain (Hos. 8:7); observing a religious ceremony (Exo. 31:16; Num. 9:4); and the completion of something (Ezra 10:3; Isa. 46:10). Provocatively, the word appears twice in Ezekiel to imply the intimate action of caressing or fondling the female breast (Ezk. 23:3, 23:8).

lewdness...

זִמָּה

zimmāh: A feminine noun meaning plan, purpose, counsel, wickedness, lewdness, sin. The word refers to the plans and purposes of the mind which give rise to one's actions. Yet the word rarely pertains to good intentions (Job 17:11). It is used in reference to the evil plotting of the wicked (Isa. 32:7); the thoughts of foolish people (Pro. 24:9); and mischievous motivations (Psm. 119:150). Moreover, it relates to sexual sins that spring from lustful intentions, such as incest (Lev. 18:17); prostitution (Lev. 19:29); adultery (Job 31:11); and rape (Jdg. 20:6). Figuratively, the word represents the wickedness of the people of Israel in their idolatry, calling to mind the connection with adultery (Jer. 13:27; Ezk. 16:27).

Then it seems, these priests appear to be godly men, when in fact they are very ungodly men. Jesus spoke the greatest indictment against priests, such as these, that was ever spoken against a priest (read the 23rd chapter of Matthew).

The background of this verse is equally obscure. Perhaps groups of priests were actually murdering travelers to Shechem. A more likely explanation is that the language is hyperbolic, perhaps pointing to the priests’ false teaching and involvement in social exploitation. The references to (Ramoth) Gilead and Shechem are well chosen. Joshua had designated that both of these towns be cities of refuge, where manslayers could find asylum (Jos. 20:1-2, 20:7-8; see Num. 35:1-34). In this way the land would be spared outbreaks of bloodshed, and justice would be promoted. Ironically in Hosea’s day these cities had become associated with bloodshed and injustice.

The priests’ crimes were shameful. Elsewhere this word zimmâh is used of the vilest sexual sins, including incest (Lev. 18:17), cult prostitution (Lev. 19:29), rape (Jdg. 20:5-6), and adultery (Job. 31:9-11). This sexual connotation is probably applicable here because the priests’ breach of covenant (Hos. 6:6-7) is likened to prostitution (Hos. 6:10).

The background of this verse is equally obscure. Perhaps groups of priests were actually murdering travelers to Shechem. A more likely explanation is that the language is hyperbolic, perhaps pointing to the priests’ false teaching and involvement in social exploitation. The references to (Ramoth) Gilead and Shechem are well chosen. Joshua had designated that both of these towns be cities of refuge, where manslayers could find asylum (Josh. 20:1-2, 20:7-8; see Num. 35:1-34). In this way the land would be spared outbreaks of bloodshed, and justice would be promoted. Ironically in Hosea’s day these cities had become associated with bloodshed and injustice.

The priests’ crimes were shameful. Elsewhere this word zimmâh is used of the vilest sexual sins, including incest (Lev. 18:17), cult prostitution (Lev. 19:29), rape (Jdg. 20:5-6), and adultery (Job 31:9-11). This sexual connotation is probably applicable here because the priests’ breach of covenant (Hos. 6:6-7) is likened to prostitution (Hos. 6:10).

Book of Hosea Chapter 2 Vs. 1

 Israel's Unfaithfulness Punished

Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. Hos. 2:1

Say ye unto... The 4th prophecy in Hosea (Hos. 2:1-23: Hos. 2:1-13 fulfilled; Hos. 2:14-23 unfulfilled). Next, Hos. 3:1. Many interpreters consider this verse as being connected with the preceding chapter, thus: When that general restoration of the Jewish nation shall take place, you may change your language in speaking to those of your brethren and sisters whom I had before disowned, and you may call them Ammi, my people, and Ruhamah, she that hath obtained mercy.

The words form a climax of the love of God. First, the people scattered, unpitied, and disowned by God, is re-born of God; and then it is declared to be in continued relation to God, "My people;" then to be the object of his yearning love.

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).

ye unto your brethern,...

אָח

’āḥ: A masculine noun meaning brother. The word is used not only of those with common parents but also of those with common ancestors. Thus, the descendants of Israel are brothers (Lev. 19:17; 25:46), as are two nations with common ancestors (Amos 1:11, Oba. 1:10, 1:12). It further describes a close friend outside the immediate physical family (2Sam. 1:26).

Eighteen Predictions—Fulfilled:

1. I will not have mercy upon her children (Hos. 2:4).

2. I will hedge up your way with thorns, and make a wall, that she will not find her paths (Hos. 2:6).

3. She will follow after her lovers, but she will not overtake them (Hos. 2:7).

4. She will seek them, but shall not find them.

5. Then she will say, I will go and return to my first husband; for then it was better with me than now.

6. I will return, and take away My corn in the time thereof (Hos. 2:9).

7. I will take away My wine.

8. I will recover My wool and My flax that I gave to cover her nakedness.

9. I will discover her lewdness in the sight of her lovers (Hos. 2:10).

10. None will deliver her out of My hand.

11. I will cause all her mirth to cease.

12. I will cause her feast days to cease.

13. I will cause her new moons to cease.

14. I will cause her sabbaths to cease.

15. I will cause her solemn feasts to cease (Hos. 2:11).

16. I will destroy her vines and her fig trees, and make them a forest (Hos. 2:12).

17. The beasts of the field will eat them.

18. I will visit upon her the days of Baalim (Hos. 2:13).

Twenty-four Predictions—Unfulfilled:

1. I will allure her (Hos. 2:14).

2. I will bring her into the wilderness.

3. I will speak comfortably unto her.

4. I will give her vineyards from thence.

5. I will give her the valley of Achor for a door of hope (Hos. 2:15).

6. She will sing there, as in the days of her youth, and as the day when she came out of the land of Egypt.

7. In that day you will call Me Ishi; you will call Me Baali no more (Hos. 2:16).

8. I will take away the names of Baalim out of her mouth (Hos. 2:17).

9. They will be remembered by their name no more.

10. In that day I will make a covenant for them with the beasts of the field, the fowls of heaven, and the creeping things of the ground (Hos. 2:18).

11. I will break the bow and sword and the battle out of the earth.

12. I will make them lie down safely.

13. I will betroth you unto Me forever (Hos. 2:19).

14. I will betroth you in righteousness, judgment, lovingkindness, and mercies.

15. I will even betroth you unto Me in faithfulness (Hos. 2:20).

16. You will know the Lord.

17. In that day I will hear the heavens.

18. The heavens will hear the earth.

19. The earth will hear the corn, wine, and oil (Hos. 2:21-22).

20. They will hear Jezreel (Hos. 2:22).

21. I will sow her unto Me in the earth.

22. I will have mercy upon her that had not obtained mercy (Hos. 2:23).

23. I will say to them which are not My people, You are My people.

24. They will say, You are my God.

The above predictions of Israel being redeemed again and becoming the wife of Jehovah a second time will be fulfilled in the last three and a half years of this age. The prophecy should be studied in connection with Rev. 12:1-17—a passage with similar predictions of Israel going into the wilderness where God will plead with them like He did through Moses and Aaron in coming out of Egypt.

Ammi;...

עַ ם

‛am, עָ ם

‛ām: A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Ezk. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen. 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deu. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deu. 32:21).

In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deu. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zep. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).

The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).

to your sisters... Only one daughter and two sons (Hos. 2:3-4, 2:6, 2:8-9).

אָחוֹת

’āḥôṯ: A feminine noun meaning sister. Besides a biological sister, it also refers to more intimate female relatives. Song of Solomon uses the word to refer to a bride (Song 4:9-10, 4:12; 5:1-2). In Num. 25:18, it is used as a generic term for female relatives. Poetically, it sometimes refers to a geographical location (Jer. 3:7-8, 3:10; Ezk. 16:45, 16:52). For inanimate objects, it can often be translated as the English word another (Exo. 26:3, 26:5-6, 26:17; Ezk. 1:9; 3:13).

Ruhamah...

רָחַם

rāḥam, רֻחָמָה

Ruhamah: A verb meaning to have compassion, to have mercy, to find mercy. The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering. The word occurs forty-seven times in the Old Testament, with God being by far the most common subject and His afflicted people the object (Deu. 13:17,18; 2Kgs. 13:23; Isa. 14:1; 30:18; 60:10; Jer. 12:15; 31:20; Lam. 3:32). Though the Lord showed compassion, it was not because of any meritorious work the recipient had done; it was solely due to God's sovereign freedom to bestow it on whom He chose (Exo. 33:19; cf. Rom. 9:14-16). Two types of people God has sovereignly chosen to have mercy on include those who fear Him (Psm. 103:13); and those who confess and forsake their sin (Pro. 28:13).

These words were spoken to a segment of the restored nation of the future (cf. Hos. 2:23), viewed as a group of children (say and your are pl. in Heb.). They were told to proclaim to their brothers and sisters (other Israelites) that the nation’s relationship with the Lord had been reestablished. The Lord then addressed them as My people (‛ammı̂; cf. Hos. 1:9) and My loved one (rūhāmâh; cf. Hos. 1:6). Long before Hosea, Moses had predicted such a change in the Lord’s attitude (Deu. 30:1-9). After describing the nation’s future exile (Deu. 30:1), Moses promised that their repentance would result in a renewal of the Lord’s compassion (Deu. 30:2-3, rāham) and a return to the land (Deu. 30:4-9). Long after Hosea, the Apostle Paul also foresaw this time of Israel’s restoration (Rom. 11:25-32).

In summary, Hos. 1:10-2:1 contains a marvelous prophecy of Israel’s future restoration, in which the effects of the Lord’s judgment will be totally reversed. The nation that suffered defeat at Jezreel and was called “not loved” and “not My people” will take part in the great “day of Jezreel” and hear the Lord say, “My people” and “[My] loved one.” The covenant promises to Abraham (of numerous descendants) and David (of eternal kingship) will be fulfilled when the covenant ideal predicted by Moses will be realized.