Judgment on Babylon
Jer. 50:15 Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it the vengeance of the LORD: take vengeance upon her; as she hath done, do unto her.
Shout...
רוּעַ
rûa‛: A verb meaning to shout, to sound a blast. The term occurs thirty-three times in the Old Testament and was utilized fundamentally to convey the action of shouting or the making of a loud noise. Shouting often took place just before a people or army rushed into battle against opposition; sometimes the war cry became the very signal used to commence engagement with the enemy (Jos. 6:10; 6:16, 6:20; Jdg. 15:14; 1Sam. 4:5; 17:20; 2Chr. 13:15). Many times the shout was a cry of joy, often in response to the Lord's creating or delivering activity on behalf of His people (Job 38:7; Psm. 47:1,2; 95:1-2; Isa. 44:23; Zep. 3:14; Zec. 9:9). In several other instances, the shout expressed triumph and victory over a foe (Psm. 41:11,12; 60:8,10; 108:9,10); and occasionally mourning (Isa. 15:4; Mic. 4:9). A few times, the term denotes the shout of a trumpet (i.e., the blast), usually as a signal to begin battle (Num. 10:9; 2Chr. 13:12; cf. Hos. 5:8; Joel 2:1).
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).
her round about:...
סָבִיב
sāḇiyḇ: An adverb or preposition indicating surrounding, all around, on every side. It means round about, in the vicinity or area (Gen. 23:17; Exo. 19:12; 25:11; Jdg. 20:29). It indicates something scattered or present all around a certain area (Exo. 16:13). With min on the front, it means from all around, from round about (Jer. 4:17; Isa. 42:25; Ezk. 16:33, 16:37). It is repeated for emphasis (2Chr. 4:3; Ezk. 8:10). In its plural form, it may take on the sense of the areas or parts around about (Jer. 49:5). In its singular and plural forms, it can take on the meaning of the circuit (of travel, area, etc.); the circuits (Exo. 7:24; 1Chr. 11:8; Ecc. 1:6).
she hath given...
נָתַן
nāthan: A verb meaning to give, to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Pro. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deu. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Ezk. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deu. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).
her hand:...
יָד
yāḏ, יַד אַבְשָׁלוֹם
yaḏ ’aḇšālôm: A feminine noun meaning hand, strength. This word frequently appears in the Old Testament with literal, figurative, and technical uses. Literally, it implies the hand of a human being (Lev. 14:28; Jer. 36:14) and occasionally the wrist (Gen. 38:28). Metaphorically, it signifies strength or power (Deu. 32:36; Isa. 37:27); authority or right of possession (Gen. 16:9; 2Chr. 13:16); location or direction (Num. 24:24; Psm. 141:6); the side of an object (1Sam. 4:18); a fractional portion of the whole (Gen. 47:24; Neh. 11:1). In a technical sense, the word is used to identify the upright supports for the bronze laver (1Kgs. 7:35-36); the tenons for the Tabernacle (Exo. 26:17); and an axle (1Kgs. 7:32-33).
her foundations...
אָשְׁיָה
’āšyāh: A feminine noun designating a pillar or support. The word is used both literally and figuratively to depict the strong and mighty supports and pillars constructed in Babylon, which the Lord would destroy (Jer. 50:15).
are fallen,...
נָפַל
nāp̱al: A verb meaning to fall, to lie, to prostrate oneself, to overthrow. This common Hebrew verb carries many possible variations in meaning, much like the English verb to fall. For instance, it can be used literally of someone or something falling down (Gen. 14:10; 1Sam. 4:18; 17:49; 2Kgs. 6:5); or into a pit (Exo. 21:33; Deu. 22:4). It is employed for inanimate objects like walls, towers, trees, and hailstones (1Kgs. 20:30; Ecc. 11:3). It is used idiomatically for a violent death, especially in battle (Jdg. 5:27; 1Sam. 4:10; Amos 7:17); and for the overthrow of a city (Jer. 51:8). The word also describes those who fall prostrate before God or those in authority (Gen. 50:18; 2Chr. 20:18). With the preposition ‛al, meaning upon, it carries the meaning to attack (literally, to fall upon) (Job 1:19); to desert (to fall away) (2Kgs. 25:11; Jer. 21:9); to be overcome by sleep or emotion (to fall into) (Gen. 4:5; 15:12; Jos. 2:9; 1Sam. 17:32; Neh. 6:16). It is used to express the idea of being bedridden or debilitated (Exo. 21:18); to be overtaken (lit., to fall into the hands of) (Jdg. 15:18; Lam. 1:7); and to be born (Isa. 26:18). In its causative usage, it also takes the meaning to cast lots (Neh. 10:34,35; Isa. 34:17).
her walls...
חוֹמָה
ḥômāh: A feminine noun denoting a wall. It is used of the wall of a city (Lev. 25:29; 2Kgs. 3:27). It indicates walls placed around parts of a city or temple (Deu. 28:52; Ezk. 40:5; 42:20). Nehemiah rebuilt the walls of Jerusalem (Neh. 4:1; 3:33). It is found in figurative uses where a bronze wall (Jer. 1:18) or a wall of water (Exo. 14:22, 14:29) is indicated. It is used as a metaphor for a beloved woman (Song 8:9) and as a symbol for Israel (Amos 7:7) as a slanted wall because of her unrighteousness. High walls around cities were signs of strong defenses (Deu. 3:5). The famous wall of Babylon became a symbol of her power (Jer. 51:58). The Lord Himself says He will be a wall of fire around Jerusalem for its protection (Zec. 2:5,9). The wealth of a rich man is said to be his (high) wall in his mind (Pro. 18:11). To be without a wall is a sign of vulnerability (Pro. 25:28).
are thrown down:...
הָרַס
hāras: A verb meaning to pull down, to break through, to overthrow, to destroy. In Miriam and Moses' song, God threw down His enemies (Exo. 15:7). Elijah told God that the Israelites had pulled down God's altars (1Kgs. 19:10, 19:14). The psalmist wanted God to break out the teeth of the wicked (Psm. 58:6,7) and also said that God would tear down the wicked and not build them up again (Psm. 28:5). The foolish woman tore down her own house (Pro. 14:1). On Mount Sinai, God cautioned Moses to warn the people not to force their way through to see God and then perish (Exo. 19:21). In Exodus, this word is used in an even stronger sense when God instructs the Israelites not to worship foreign gods but to utterly demolish them (Exo. 23:24).
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).
it...
הִיא
hiy’, הוּא
hû’: A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’elîyhû(’), He is my God.
is the vengeance...
נְקָמָה
neqāmāh: A feminine singular noun meaning vengeance. Jeremiah employed this word most frequently, referring to the vengeance of God (Jer. 11:20; 46:10; 50:15, 50:28; 51:6, 51:11, 51:36). The worship of false gods, improper sacrifices, and a plot against Jeremiah himself all stirred up the vengeance of God. But it is also used with Israel as the subject (Num. 31:2; Psm. 149:7); and object (Lam. 3:60; Ezk. 25:15). Even when Israel took vengeance on an enemy, it was God's vengeance that they delivered (Num. 31:2-3).
of the Lord...
יְהוָֹה
yehōwāh: 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).
take vengeance...
נָקַם
nāqam: A verb meaning to avenge, to take revenge, to be avenged, to suffer vengeance, to take one's revenge. In actual usage, the following ideas come out: in the simple, intensive, and reflexive stems, the word can mean to take vengeance, to avenge. The Lord instructed His people not to seek revenge against each other, for to do so was unworthy of them (Lev. 19:18); the Lord took vengeance on His enemies and the enemies of His people (Nam. 1:2); but He would also take vengeance on His own people if necessary (Lev. 26:25); and He would avenge the death of His servants, the prophets (2Kgs. 9:7); and His city, Jerusalem (Jer. 51:36). The reflexive idea of taking one's vengeance is found in the Lord's avenging Himself on Judah (Jer. 5:9).
upon her; as...
אֲשֶׁר
’ašer: This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deu. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’ašer in the construct or "of" state, e.g., Gen. 39:20, "The place where the king's prisoners were confined."
she hath done,
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).
do unto her... see she hath done above.
