Judgment on Babylon
Jer 50:9 For, lo, I will raise and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain.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).
lo,...
הִנֵּה
hinnēh: A interjection meaning behold, look, now; if. It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context. Its main meanings can only be summarized briefly here: It stresses a following word referring to persons or things (Gen. 12:19; 15:17; 18:9). It is used to answer, with the first person suffix attached, when one is called (Gen. 22:1, 22:7; 27:1; Exo. 3:4; 1Sam. 3:4). It is used of God's response (Isa. 52:6; 58:9; 65:1). It indicates a call to realize something God or others have done (Gen. 1:29; 17:20). It is followed with a particle of entreaty nā’ when a request is involved (Gen. 12:11; 16:2; 1Kgs. 20:31). It can call attention to something about to happen, a future reference (Exo. 32:34; 34:10). It is used to announce the Lord's sending of a child as a sign (Isa. 7:14). The word adds vividness and emotional involvement for the reader: "Behold, it was very good" (NASB) (Gen. 1:31; 6:12; 8:13;18:2; 37:7; Amos 7:1; 8:1). Finally, it is used to introduce a formula of challenge (Jer. 21:13). In a few passages, it has the sense of if (Lev. 13:5-6, 13:8; Deu. 13:14,15; 1Sam. 20:12).
I...
אָנֹכִי
’ānōḵiy: A common independent pronoun meaning I, me. It is used as a formula of introduction when placed before the Lord, I am the Lord (Exo. 20:2). It is used in contrasts with other pronouns, you and I (Hos. 1:9). Placed before a first person verb form, it is emphatic, I myself gave (Hos. 2:8,10). It is used often as a predicate or verb meaning I am (Gen. 24:34; 1Sam. 30:13; 2Sam. 1:8). Sometimes biblical writers preferred to use ’ānōḵı̄y and at other times ’anı̄y, evidently for poetic or rhythmical reasons.
will raise...
עוּר
‛ûr: I. A verb meaning to stir, to arouse, to awaken. It is used of raising something or someone to action, of agitating someone, of motivating him or her. It is used of stirring oneself to action (Jdg. 5:12; Psm. 57:8,9); especially of the Lord's arousing Himself or His arm (Psm. 7:6,7; 59:4,5; Isa. 51:9). In its passive use, it means to be stirred up (Jer. 6:22; 25:32; Zec. 4:1). It means to rouse someone to action (Zec. 9:13); to use a weapon (2Sam. 23:18); to stir up a nest of young birds (a figure of the Lord toward His people) (Deu. 32:11).
and cause to come up...
עָלָה
‛ālāh: 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).
against...
עַל
‛al: A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to yāsap̱ ‛al (Gen. 28:9; 31:50; Deu. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: ke‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-belî, that . . . not (Gen. 31:20); ‛al-’ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on ‛al someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deu. 26:19; Psm. 57:5,6, 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on ‛al something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against ‛al a foe (Gen. 34:25; Deu. 19:11; Amos 7:9).
Babylon...
בָּבֶל
bāḇel: 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).
an assembly...
קָהָל
qāhāl: A masculine noun meaning an assembly, a community, a congregation, a crowd, a company, a throng, a mob. The word describes various gatherings and assemblies called together. It can describe a gathering called for evil purposes such as the deceitful assembly of the brothers Simeon and Levi to plan violence against the city of Shechem (Gen. 49:6; Ezk. 23:47). The man of God abhors the gathering of evildoers (Psm. 26:5); but he should proclaim the Lord's name in the worshiping congregation (Psm. 22:22,23). An assembly for war or a group of soldiers was common in the Old Testament (Num. 22:4; Jdg. 20:2; 1Sam. 17:47); the various groups of exiles that traveled from Babylon to Jerusalem were a renewed community (Ezra 2:64; Neh. 7:66; Jer. 31:8). Many assemblies were convened for holy religious purposes: the congregation of Israel gathered at Sinai to hear the Lord's words (Deu. 9:10); many feasts and holy convocations called for worship and fasting as noted by the author of Chronicles (2Chr. 20:5; 30:25).
The word describes Israel as a congregation, an organized community. Israel was the Lord's community (Num, 16:3; 20:4). The word also describes the gathering of Israel before King Solomon when he dedicated the Temple (1Kgs. 8:14); the high priest atoned for the whole community of Israel on the Day of Atonement (Lev. 16:17; Deu. 31:30). The word designates the community restored in Jerusalem after the Babylonian exile (Ezra 10:8, 10:12, 10:14); the gathering of the congregation of Israel when they killed the Passover lambs (Exo. 12:6).
The word refers to gatherings of any assembled multitude: an assembly of nations (Gen. 35:11); or of peoples (Gen. 28:3), such as Abraham's descendants were to comprise. It refers to a great mass of people as mentioned by Balak, king of Moab (Num. 22:4).
of great...
גָּדוֹל
gāḏôl, גָּדֹל
gāḏōl, הַגְּדוֹלִים
haggeḏôliym: An adjective meaning great. The word emphasizes the importance, size, and significance of something or someone. It is used to attribute theological importance in various ways to things of great significance: God's great acts of redemption are emphasized, His great and awesome things (Deu. 10:21; Psm. 71:19; 106:21); His great acts in nature and in general are recognized (Job 5:9; 9:10; 37:5). It is used to describe the might and greatness of God's arm which brought Israel from Egypt (Exo. 15:16). God's presence and character in power, counsel, compassion, and mercy are described as great (Psm. 145:8; Isa. 54:7; Jer. 32:19; Nam. 1:3). It designates persons as influential, masters, great (Gen. 39:9) or as leading persons (2Kgs. 10:6). Elisha's miracles are great and influential (2Kgs. 8:4). The word is used to describe an intensity or extent of fear (Deu. 4:34; Pro. 19:19); weeping (Isa. 38:3); evil or sin (Gen. 4:13; 20:9; 39:9). It is used in general to describe whatever is large, numerous, or intent, such as a sea (Num. 34:6); river (Gen. 15:18); wilderness (Deu. 1:19); number (Gen. 12:2; 2Kgs. 10:19; Jer. 31:8); sound (Gen. 39:14; Exo. 11:6); or one's age (Gen. 10:21; 27:1; 29:16). A few fixed expressions occur using this word: the great king, referring to the king of Assyria (2Kgs. 18:19, 18:28); the great (high) priest (Lev. 21:10); the great sea, meaning the Mediterranean Sea (Num. 34:6); the great river meaning the Euphrates (Deu. 1:7).
nations...
גּוֹי
gôy, גּוֹיִם
gôyim, הַגּוֹיִם
hāggôyim: A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Ezk. 35:10), but God planned for them to be united forever into one nation (Ezk. 37:22). Then they would become the head of the nations (Deu. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors, and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.
This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Ezk. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezr. 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.
The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.
from the north...
צָפוֹן
ṣāp̱ôn: 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 āh 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; Ezk. 42:1); or with le on the front (Ezk. 40:23). From the north is expressed by min + ṣāp̱on (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; Ezk. 32:30).
country...
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).
and they shall set themselves in array...
עָרַךּ
‛āraḵ: I. A verb meaning to arrange, to set in order, to prepare. It is used of arranging or preparing something for various reasons. As a technical military term, it means to prepare for battle, to get in battle array (Gen. 14:8); to be ready, to set up for battle (Jer. 6:23; Joel 2:5); to organize, to lay something out in order (Gen. 22:9; Lev. 24:8; Num. 23:4); to dress lamps, to care for them (Exo. 27:21); to arrange items on a table (Exo. 40:4, 40:23; Isa. 21:5). It is used figuratively of the terrors or words of the Lord set out, prepared against someone (Job 6:4; 32:14); of preparing an argument or legal case (Job 13:18). It describes the presentation of prayer to the Lord (Psm. 5:3,4]; of the Lord's preparation of a meal, a table for His children (Psm. 23:5; 78:19). It is used of Lady Wisdom's preparation of a table of wisdom for those who seek her (Pro. 9:2). The word is used to describe what has been prepared by God, Topheth, a place of human sacrifice (Isa. 30:33).
II. A verb meaning to set a value, to lend a tax. It describes the process of a priest setting a value on someone or something (Lev. 27:8, 27:12, 27:14); as well as the process of leveling a tax evaluation and collection on a people (2Kgs. 23:35).
against her; from thence...
שָׁם
šām: An adverb meaning there, where, in that direction. It indicates a place or the place where: there (Gen. 2:8, 2:12); where (Job 39:30); where, when preceded with the relative ’ašer (Gen. 2:11; Exo. 20:21); to where, thither after motion verbs (Deu. 1:37; Jdg. 19:15). It often has a he ה on the end indicating motion there, to a place (Gen. 19:20; Deu. 1:38). With min on the front, it means from there miššām (Gen. 2:10; 11:8-9; 12:8). It can express the source or origin of something, e.g., man from the ground (Gen. 3:23); Philistines from . . . (Gen. 10:14; Jdg. 19:18); a goat from the flock (Gen. 27:9).
she shall be taken...
לָכַד
lāḵaḏ: A verb meaning to capture, to seize. It indicates taking possession of, capturing, or catching various things: a city (Num. 21:32); a land (Jos. 10:42); captives of all social ranks in war (Jdg. 7:25; 2Sam. 8:4); foxes (Jdg. 15:4); a river ford in the sense of seizing and occupying it (Jdg. 3:28); as well as the waters of a river (Jdg. 7:24-25). It has the sense of the Lord choosing or picking something (Jos. 7:14-18); or seizing control of the government reins of a kingdom (1Sam. 14:47), often by force (Dan. 11:15, 11:18). It is used figuratively in metaphors: of a sinner being seized in the snares of a wicked woman (Ecc. 7:26); of persons ensnared by the words of their own mouths (Pro. 6:2). It is used to indicate the "seizing" of water as it turns to ice and hardens (Job 38:30); of being seized by "cords of affliction" (Job 36:8). It is used of one thing interlocking with another (Job 41:17,9).
their arrows...
חֵץ
ḥēṣ: A masculine noun denoting arrow. It was a hunting and military missile shot from a bow (1 horically in various ways: the Lord's arrows (Num. 24:8; Deu. 32:23, 32:42) which were His judgments; or even His Messianic ruler sent by Him (Psm. 45:5,6). His arrow of deliverance for His people was like lightning (Zec. 9:14). The wickedness and harmful words of evil persons are described as arrows of violence (Psm. 11:2; 64:3,4; 91:5; Pro. 25:18). A fool's or demented person's words are described as arrows, firebrands, and even death (Pro. 26:18). Isaiah's Servant of the Lord is His choice arrow (Isa. 49:2). Jeremiah describes himself as the target of the Lord's arrow of judgment (Lam. 3:12).
shall be as of a mighty...
גִּבּוֹר
gibbôr, גִּבֹּר
gibbōr: An adjective meaning brave, strong, mighty. The word refers to God Himself as ’el gibbôr, usually rendered as the Mighty God (Isa. 10:21; Jer. 32:18). It is used to describe the Child born to rule and govern God's kingdom as Mighty God (Isa. 9:6,5). The Lord is depicted as a mighty one for His people Israel, mighty to save (Deu. 10:17; Psm. 24:8; Zep. 3:17). Angels are depicted as mighty in strength (Psm. 103:20). It describes the might and power of the messianic King (Psm. 45:3,4).
The word means manly, strong, vigorous, and was a term of approbation (Gen. 10:8-9; 1Sam. 14:52; Psm. 112:2). It could be used of animals, such as a lion (Pro. 30:30), the mightiest beast. It refers regularly to warriors, heroes, champions in battle (1Sam. 17:51; 2Sam. 20:7; 2Kgs. 24:16; Isa. 21:17). It could be used in a bad sense to denote heroes at drinking wine (Isa. 5:22).
expert...
שָׂכַל
sāḵal, שָׂכַל
sākhal: A verb meaning to act with insight, to be prudent, to give insight, to teach, to prosper, to consider, to ponder, to understand, to act prudently, to act with devotion. The primary meaning of the word is to be prudent. The word is used in Isaiah to denote what was hoped and expected of Israel, i.e., that they would consider and understand that the hand of the Lord had acted (Isa. 41:20). The word is also used in Deuteronomy to denote a lack of understanding on the part of the people. If they were wise and would understand, they would know what their end would be (Deu. 32:29). Jeremiah used this word to denote wisdom in terms of insight and comprehension (Jer. 9:24,23). In a similar usage of the word, fools are to take heed and become wise (Psm. 94:8). The wisdom of comprehension will open their eyes to the Lord, who sees and punishes wrong actions. In a confession of sins, the Holy Spirit is remembered as having been sent to instruct (Neh. 9:20); the prudent person keeps quiet in evil times (Amos 5:13); those who meditate on the Book of the Law day and night, being careful to do everything in it, will be prosperous and successful (Jos. 1:8). In the causative form, śāḵal denoted God's actions to Solomon if he observed what the Lord required and walked in His ways. If this pattern were followed, the Lord would prosper Solomon (1Kgs. 2:3).
man; none...
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 be, 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 le, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).
shall return...
שׁוּב
šûḇ: A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).
The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).
The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).
In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).
This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).
in vain...
רֵיקָם
rēyqām: An adverb meaning empty-handed, empty. It is used most often to indicate that a person is without something wealth, sacrifices, gifts, money, etc. (Gen. 31:42; Exo. 3:21; 23:15; 34:20; Deu. 15:13; 16:16). It means essentially the same thing when translated empty, meaning without something (Ruth 1:21; 3:17). It indicates without a sacrifice accompanying the ark (1Sam. 6:3). It indicates that many were slain by Saul's sword (it did not return unsatisfied) (2Sam. 1:22; cf. Jer. 50:9). It refers to a condition of injustice (widows sent away empty-handed) (Job 22:9). It has the sense of robbing or abusing a friend (Psm. 7:4,5). It has the sense of needlessly or without reason (Psm. 25:3). God's Word never returns empty; it accomplishes its purpose (Isa. 55:11).
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