Judgment on Babylon
Jer 50:8 Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.
Remove out of... God wanted His people to leave Babylon before it was totally destroyed, so commanded them, as here, to leave.
Remove...
נוּד
nûḏ: A verb meaning to flee, to wander, to mourn. It has the sense of aimless motion or actions. It refers to a person moving about aimlessly without a home (Gen. 4:12, 4:14); to birds, persons, flora, inanimate objects moving or shaking (1Kgs. 14:15; Psm. 11:1; Isa. 24:20; Jer. 18:16). It has the meaning of to drive away, to cause to wander in a figurative sense (Psm. 36:11,12). It takes on the sense of concern for people, sympathy, mourning for them (Job 2:11; 42:11; Psm. 69:20,21); but also to show disdain by shaking one's head (Isa. 51:19; Jer. 48:27). It means to bemoan oneself, to grieve, in its reflexive usage (Jer. 31:18). It refers to making a person or a people wander about, homeless (2Kgs. 21:8).
out of the midst...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy: 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; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 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; Pro. 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 (Deu. 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; Ezk. 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 (Deu. 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 ‛āḇaḏ 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" (Deu. 33:11). Other uses almost always fall under one of the above categories.
תָּוֶךּ
tāweḵ: A substantive meaning in the midst, in the middle, at the heart. The word can have the implication of something being surrounded on all sides, as when God made a firmament in the midst of the waters (Gen. 1:6). It can also refer to something in the middle of a line: Samson destroyed the Temple by pushing over two middle pillars that supported it (Jdg. 16:29). In relation to people, it can mean dwelling among (1Sam. 10:10); or taken from among a group (Num. 3:12).
of Babylon...
בָּבֶל
Babel: A proper noun designating Babel or Babylon, a name meaning "confession" and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, "a mighty warrior" and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers ziggurats were built to approach the gods as humankind deemed necessary. God stopped the building of these "towers of hubris" (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Ezk., Dan., Mic., Zec.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deu. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zec. 2:7,11).
and go forth...
יוֹצֵאת
yôṣē’ṯ, יָצָא
yāṣā’: I. A feminine noun meaning captivity. It is used of going forth from one's homeland into exile (Psm. 144:14). God's blessing on His people could prevent this from happening.
II. A verb meaning basically to go out or to come in. It is used in many settings and contexts and is nuanced by those settings. It is used of the rising or coming forth of the sun or stars (Gen. 19:23; Neh. 4:21,15); of the birth and coming out of a child (Gen. 25:26); of the springing up of plants (1Kgs. 4:33; 5:13). It indicates general motion or movement, stepping forth for various purposes (1Sam. 17:4; 2Sam. 16:5); to set out (Exo. 17:9); to set out in a military sense (Deu. 20:1; 1Sam. 8:20; 1Ch. 5:18; Pro. 30:27). Of birds it is used with šûḇ, to return, to mean to fly back and forth or here and there (Gen. 8:7).
It has many figurative uses: "to come out from" (yāṣā’+ min) means to be descended from (Gen. 10:14); to die is described as one's soul, life, going out, away (Gen. 35:18; Ezk. 26:18); to lack courage, to fail occurs when one's heart goes out (Gen. 42:28). The beginning of the year is described as the (old) year going out (Exo. 23:16); it is used of the effects of something wearing off (1Sam. 25:37). It is used of manna "coming out of one's nose," meaning becoming sick over excessive eating of a food (Num. 11:20). It describes the removal of dross from a metal (Pro. 25:4), purifying it.
It has several nuanced meanings in different settings: to escape free (1Sam. 14:41); to leave, to go away (Dan. 10:20). The removal of a scoffer causes a quarrel to cease, to go away (Pro. 22:10). It indicates the freeing of a slave (Lev. 25:25). The context in all its uses affects its meaning and translations. In its use as a causal stem verb, it takes on the idea of causing to go out, to go forth (Gen. 15:5; Jos. 2:3); to take away (Gen. 48:12); to lead an army (2Sam. 5:2). Or it indicates bringing forth, producing plants from the ground (Gen. 1:12); a weapon by an iron worker or smith (Isa. 54:16). Or it may, in the personal sphere, indicate bringing forth one's spirit or breath, indicating that a person makes his or her feelings known (Pro. 29:11), as is characteristic of a fool. It is used with the word justice to mean to bring forth or execute justice (Isa. 42:1, 42:3). In its passive uses, it indicates that someone or something is led forth (Gen. 38:25; Ezk. 14:22; cf. 38:22).
out of the land... see out of the above.
אֶרֶץ
’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).
of the Chaldeans...
כַּשְׂדִּים
kaśdiym: A proper noun designating Chaldean, Babylonian:
A. The gentilic name of the inhabitants of a city (Babylon) and area (Babylonia) located in southern Mesopotamia on the Euphrates River. The city's ancient ruins are located ca. 50 miles south of modern Baghdad, Iraq. The term Chaldeans is also rendered as Babylonians in various translations. (see e.g., 2Kgs. 24:2 in NIV and textual note there). Isaiah called the people of Babylon Babylonians or Chaldeans (Isa. 13:19). The city of Babylon and the subsequent kingdom of Babylon or Babylonia were founded by Nimrod, the famous descendant of Cush and his father Ham (Gen. 10:6-10). The land of Shinar (Gen. 11:1-2) is the location where the Tower of Babel was constructed, and Daniel deftly places the exiles of Judah in the land of Shinar (Dan. 1:1-4). Abraham was called out from among the Chaldeans living in Ur (Gen. 11:31; 15:7). The neo-Babylonian Empire (626-539 B.C.) played a major role in the Old Testament, and its greatest ruler was a Chaldean king (Ezra 5:12). The nation and its people were subject to scathing invective prophecies from the Lord's messengers (e.g., Jer. 50:1-51:64).
B. A technical use of the word Chaldeans kaśdiym in Hebrew refers to a group of priestly people who were given to the study of the heavenly bodies (Dan. 2:2). They were often consulted by kings and leaders for advice. Their presence in Babylonia in the time of Nebuchadnezzar is confirmed.
C. A use of the word to refer to the nation or land of Chaldea, Babylon (Jer. 50:10; 51:24, 51:35).
and be...
הָיָה
hāyāh: A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).
The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods [Exo. 20:3]); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deu. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Ezk. 15:2), as in the idea of too small (Exo. 12:4).
as the he goats...
עַתּוּד
‛attûḏ: A masculine noun indicating a goat, a male goat, a leader. It refers to a strong animal of the flock, a ram, he goat (Gen. 31:10, 31:12). It is used figuratively, therefore, of a leader or people of strong character or position (Isa. 14:9; Jer. 50:8; Ezk. 34:17; Zec. 10:3). It was used often in sacrifices (Num. 7:17, 7:23, 7:29; Psm. 66:15; Isa. 34:6).
before...
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).
the flocks...
צאֹן
ṣō’n: A common noun referring to a flock, sheep. It is used literally most often to refer to small cattle, that is, goats and/or sheep (Gen. 4:2, 4:4; 30:31-32; 1Sam. 25:2). The phrase benê ṣō’n refers to individual sheep or goats (Psm. 114:4). The flock was important for food (Amos 6:4); clothing materials (Gen. 31:19); drink, milk (Deu. 32:14); especially sacrificial victims (Gen. 4:4; Lev. 1:2, 1:10); and as a major part of a person's wealth (Gen. 12:16; 13:5). It is used figuratively often of children, of persons, multitudes of people, of Israel as sheep especially (Num. 27:17; 1Kgs. 22:17; Job 21:11); of Israel wandering as sheep in sin (2Sam. 24:17; Isa. 53:6; Ezk. 24:5; 34:2-3, etc.; Zec. 9:16; 10:2; 11:4; 13:7); of Israel as sheep led by the Lord (Psm. 77:20,21; 78:52); of a scattered, destroyed Babylon as confused sheep (Isa. 13:14; Jer. 50:45). Edom is pictured as a flock (Jer. 49:20).
The gods of Babylon, Bel and Merodach, and all her idols, are involved in her ruin, and reference is made to the vanity and folly of idolatry. (Jer. 51:17-18) But the wrath of Jehovah has been chiefly excited, not by false religion, but by the wrongs inflicted by the Chaldeans on His Chosen People. He is moved to avenge His Temple:- (Jer. 50:28)
"I will recompense unto Babylon
And all the inhabitants of Chaldea
All the evil which they wrought in Zion,
And ye shall see it-it is the utterance of Jehovah". (Jer. 51:24)
Though He thus avenge Judah, yet its former sins are not yet blotted out of the book of His remembrance:-
"Their adversaries said, We incur no guilt.
Because they have sinned against Jehovah, the Pasture of Justice,
Against the Hope of their fathers, even Jehovah". (Jer. 50:7)
Yet now there is forgiveness:-
"The iniquity of Israel shall be sought for, and there shall be none;
And the sins of Judah, and they shall not be found
For I will pardon the remnant that I preserve". (Jer. 50:20)
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