Book of Jeremiah Chapter 50 Vs. 7

 Judgment on Babylon

Jer. 50:7 All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, the habitation of justice, even the LORD, the hope of their fathers.

All...

כֹּל

kōl

A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

that found...

מָצָא

māṣā’

A verb meaning to find, attain. The verb is employed in both the active and passive senses (to be found). In addition, it is also used in a causative sense, to cause to find. Finally, the word is employed in several idioms that carry special meanings. The word is used to indicate finding or seeking just about anything: water (Gen. 26:32; Exo. 15:22); a place, goal, or location (Gen. 8:9); a knowledge of the Lord (Pro. 2:5); the word of the Lord (Amos 8:12); or words of wisdom (Pro. 4:22). The word indicates coming on something (Gen. 44:8); of finding something (Job 11:7; Ecc. 3:11). Additional idiomatic phrases include finding heart, meaning to be able to do something (2Sam. 7:27); finding the vigor (life) of one's hand, renewing one's strength (Isa. 57:10); to not be found, not to exist or be dead (Job 20:8). The meanings discussed are used in passive constructions as well. Persons being sought are found (Gen. 18:29-30; Jos. 10:17); and crime or evil can be found out (Exo. 22:4,3; 1Sam. 25:28); as can evildoers (Exo. 22:2,1, Exo. 22:7,6). The verb means to happen to be, literally to be found, in several passages (Deu. 17:2; 18:10; Jer. 5:26). Finally, in the passive usage of the verb, it means not sufficient for someone, as in Jos. 17:16 where the hill country was not found to be sufficient for the people of Joseph. In the stem indicating cause, the verb can mean to bring on someone their just desserts, i.e., to cause proper justice to find them (Job 34:11; cf. 37:13). In 2Sam. 3:8, the verb indicates the deliverance of someone into the power of another person, i.e., to make someone be found in the hand of another, in this case in the hand of David.

them have devoured...

אָכַל

’āḵal

A verb meaning to eat, devour, consume. This word has many uses. It is used of humans most often (Gen. 3:6, 3:11, 3:18; Exo. 16:35; 34:15; Ruth 2:14). It also means to eat a meal (Gen. 43:25; Exo. 2:20). It is used frequently in a cultic setting. To eat before the Lord is mentioned in the context of offering sacrifice (Deu. 12:7). The burnt offering was consumed by fire into ashes (Lev. 6:10,3). It is used to describe the feeding of birds or animals and translated often as devour, eat, consume (Gen. 37:20, 37:33; 1Kgs. 13:28; 14:11). It describes the feeding of locusts (Joel 1:4; 2:25); moths (Job 13:28); flies (Psm. 78:45); worms (Deu. 28:39).

It is regularly used in a metaphorical sense describing the activity of fire that consumes or devours (Lev. 6:10,3; Nam. 3:13). The Lord is pictured as a consuming fire of judgment (Deu. 4:24). It describes the action of a consuming sword (Deu. 32:42; 2Sam. 2:26). It depicts the consuming oppression of the poor (Pro. 30:14; Hab. 3:14). The passive use of ’ākal means to be eaten, devoured (Exo. 12:46; Zec. 9:4), or consumed (Neh. 2:3, 2:13; Isa. 1:20). A causal use of the verb means to cause to eat or feed (Exo. 16:32; Deu. 8:3, 8:16; 1Kgs. 22:27).

The word is used in some idioms; one means to eat up space, that is, to lay claim to space (Ezk. 42:5). It refers to the act of an adulterous woman with regard to the sex act (Pro. 30:20), to enjoy love.

them: and their adversaries...

צַר

ṣar

I. A masculine noun indicating narrowness, tightness, distress, application, misery. It refers to a narrow space or object, not wide, with a small distance across it (Num. 22:26). It is used figuratively of a person's pain and distress; oppression, a feeling of being hemmed in (Deu. 4:30; Job 7:11; 15:24). The Lord delivers His faithful follower from affliction and distress (Psm. 4:1,2). It describes oppressive political, economic, and military conditions suffered by a group, a people, or a nation (Jdg. 11:7). It describes the threats and destruction that come on something, especially the Lord's house (1Sam. 2:32). It indicates conditions during times of judgment on Israel (Isa. 5:30). It refers to the time, trouble, and effort given to consider an issue (Est. 7:4). It is used figuratively to describe an adulterous woman as a narrow well with no escape (Pro. 23:27). It depicts a cry of destruction as one of great anguish (Jer. 48:5). Affliction or distress may cause a person to seek God (Hos. 5:15). It is sometimes difficult to decide whether to translate ṣar as I or II, for example, in Zec. 8:10 (cf. NKJV, NASB).

II. A masculine noun indicating an enemy, a foe, an adversary, an oppressor. It refers to a personal enemy or foe rather than an impersonal situation of distress or affliction (Gen. 14:20; Num. 10:9). Nations as well as individuals may be one's adversaries (Num. 24:8; Deu. 32:27, 32:41, 32:43; 33:7; 2Sam. 24:13; Amos 3:11). It refers to the enemies and adversaries of God's people in exile (Ezra 4:1; Neh. 4:11; 9:27; Est. 7:4). It indicates the adversary or oppressor of Job (Job 6:23); and the psalmist (Psm. 3:1,2; 13:4; 27:2). For Zec. 8:10, see I.

III. A masculine noun indicating flint. It refers to a kind of chert stone that produces sparks when struck with certain metals. Used in a simile, it described the terrifying hoofs of warhorses (Isa. 5:28).

said,...

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; 2Ch. 28:13).

We offend... The heathen who were used as instruments of chastening of Israel actually were commissioned by God to punish them; and they thought that they did not offend Jehovah in doing so. Sometimes, though, they went too far—they overstepped their commission and thus incurred the judgment of God (Jer. 25:9-26; Isa. 10:4-12; 37:36-38; 41:25; 44:28; 45:1-4, 45:13; Ezra 1:1-3; etc.).

אָשַׁם

’āšam, אָשֵׁם

āšēm

A verb meaning to be guilty or to do wrong. This word is most often used to describe the product of sin-that is, guilt before God. It may be used of individuals (Lev. 5:2-5; Num. 5:6-7); congregations (Lev. 4:13); or nations (Ezk. 25:12; Hos. 13:16; 14:1]). Because of the close connection between guilt and sin, this word may be used as a synonym for sin (Hos. 4:15; 13:1), while often the idea of punishment for a wrong done is implied (Hos. 10:2; Zec. 11:5). See the related nouns, ’āšām, meaning guilt, and ’ašmāh, meaning guiltiness.

Not,...

לֹא

lō’, לוֹא

lô’, לֹה

lōh

An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition 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).

because...

תַּחַת

taḥaṯ

A preposition meaning under, beneath; in place of. It indicates a position below or underneath some other reference point (Gen. 1:7, 1:9; 2:21; with suffix taḥten-nāh; Gen. 18:4). It can mean in place of, instead of (Gen. 4:25; Exo. 21:26). Taḥaṯ meh means under what? why? (Jer. 5:19). Under something may be indicated by l^e, to, following this word (Ezk. 10:2). Out from under has min, from, attached to the front of taḥaṯ (Exo. 6:7), out from under the oppression of the Egyptians. It may be used as a noun (see Gen. 2:21 above) to indicate the place under someone or something, on the spot (NASB) (2Sam. 2:23).

they have sinned...

חֶטְאָה

ḥeṭ’āh, חָטָא

ḥāṭā’

A verb meaning to miss the mark, to wrong, to sin, to lead into sin, to purify from sin, to free from sin. Four main Hebrew words express the idea of sin in the Hebrew Bible, with this word used most often. Its central meaning is to miss the mark or fail. It is used in a non-moral or nonreligious sense to indicate the simple idea of missing or failing in any task or endeavor. In Jdg. 20:16, it indicated the idea of a slinger missing his target. The verb also indicated the situation that arose when something was missing (Job 5:24); or it described a failure to reach a certain goal or age (Pro. 19:2; Isa. 65:20). These are minor uses of the verb. The word is used the most to describe human failure and sin. It indicates failure to do what is expected; the one who fails to find God in this life destroys himself (Pro. 8:36). Many times the word indicates being at fault (Gen. 20:9; Exo. 10:16; 2Kgs. 18:14; Neh. 6:13) as Pharaoh was toward Moses or to be guilty or responsible (Gen. 43:9; 44:32). It regularly means to sin; Pharaoh sinned against God (Exo. 10:16). People can also sin against other human beings (Gen. 42:22; 1Sam. 19:4-5) or against their own souls (Pro. 20:2). The verb is used to indicate sin with no object given, as when Pharaoh admitted flatly that he had sinned (Exo. 9:27; Jdg. 10:15) or when Israel was described as a "sinful nation" (Isa. 1:4). Sometimes the writer used the noun from this same verbal root as the object of the verb for emphasis, such as in Exo. 32:30-31, where Moses asserted that Israel had sinned a great sin (Lev. 4:3; Num. 12:11). Sinning, unfortunately, is a universal experience, for there is no one who does not sin (Ecc. 7:20). Persons may sin with various parts of their bodies or in certain ways or attitudes. They may sin with their tongues or lips (Job 2:10; Psm. 39:1,2). Persons may sin innocently or in such a way as to bring guilt on others (Lev. 4:2-3; Num. 15:27).

Three other stems of this verb are used less often. The intensive stem is used to indicate people bearing their own material losses or failures (Gen. 31:39); one freeing oneself from sin or purifying an object or person (Lev. 8:15; Psm. 51:7,9); and one bringing a sin offering (Lev. 6:26,19; 2Chr. 29:24). The causative stem, besides indicating failure to miss a literal target, means to lead into sin, to lead astray. Jeroboam was an infamous king who caused all Israel to walk in sin (1Kgs. 14:16; 15:26). The reflexive stem communicates the idea of freeing oneself from sin. The Levites purified themselves (i.e., set themselves apart from sin) so they could work at the sanctuary (Num. 8:21).

against 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 habitation...

נָוֶה

nāweh, נָוָה

nāwāh

I. A masculine noun depicting a shepherd's abode, a camp; a flock. It refers to any place of habitation, natural or man-made. Its most famous reference is to the land of Canaan, Zion (Exo. 15:13; Psm. 79:7; Jer. 10:25). It refers to the pasturage used for sheep and the work of pasturing itself (2Sam. 7:8). It refers to Jerusalem and the Temple as places of God's habitation (2Sam. 15:25). It refers to any place of abode (Job 5:3, 5:24), figuratively or literally, (Pro. 3:33). It is used even of deserted areas (Isa. 27:10; Ezk. 25:5).

II. A feminine noun indicating a dwelling, a habitation, a pasturage. It has many of the same uses as I. It refers to green pasturage in the beloved psalm (Psm. 23:2) and to other types of pasturage: wilderness pastures (Jer. 9:10,9; Joel 1:19); pasturage used by shepherds (Amos 1:2). In an ironic passage, the seacoast is termed "pastures" after God's judgments (Zep. 2:6). It refers to the land of Jacob, Canaan (Lam. 2:2).

III. An adjectival noun meaning a person dwelling, abiding. It refers to a person who remains in a location, e.g., in a home, a house, as opposed to fleeing (Psm. 68:12,13).

of justice,...

צֶדֶק

ṣeḏeq

A masculine noun meaning a right relation to an ethical or legal standard. The Hebrew word occurs most often in the Psalms and Isaiah. The word is frequently connected with the term justice (Psm. 119:106; Isa. 58:2). Kings, judges, and other leaders were to execute their duties based on righteous standards (Deu. 1:16; Pro. 8:15; Isa. 32:1). God Himself acts in righteousness both in judgment and deliverance (Psm. 119:75, 119:160; Isa. 51:5; 62:1). Furthermore, God can be credited for generating human righteousness (Psm. 4:1,2; Jer. 23:6). The concept of righteousness was so important in the Old Testament period that the community that housed the Dead Sea scrolls called their most prominent leader the "Teacher of Righteousness," a person whom many regard as the founder of the sect.

even the Lord,... see above, against the Lord.

the hope...

מִקְוֵא

miqwē’, מִקְוֶה

miqweh, קְוֵא

q^ewē’, קוֶה

q^eweh

A masculine noun meaning hope. The word is used four times and is highly significant theologically. It is used twice as a designation for the Lord. King David, shortly before he died, asserted that as for humans, their days were without any hope in this life (1Chr. 29:15). But Jeremiah answered this challenge in the midst of drought, famine, and sword. Jeremiah cried out to the Lord, calling Him the Hope of Israel in parallel with Savior (Jer. 14:8). He also viewed the day of the Lord prophetically at a time when there was no positive outlook for Judah. Jeremiah asserted that the Lord was the only hope Judah had; to turn from Him would result in shame (Jer. 17:13).

Those who returned from exile and established the community found themselves near the brink of rejection, but one brave soul was moved to assert that there was still some hope for Israel to be spared (Ezra 10:2). The word has within its root meaning the thought of waiting for the Lord to act.

of their fathers...

אָב

’āḇ

A masculine noun meaning father, head of a household, ancestor, patron of a class, benevolence, respect, honor. This word is primarily used to mean either a human or spiritual father. There are numerous references to a father as a begetter or head of a household (Gen. 24:40; Jos. 14:1). When referring to an ancestor, this word can be collective; Naboth would not give up the inheritance of his fathers (1Kgs. 21:3). One of the most important meanings is God as Father (Isa. 63:16). It can also mean originator of a profession or class; Jabal was called the father of nomadic farmers (Gen. 4:20). A father is also one who bestows respect or honor (Jdg. 17:10).