Book of Jeremiah Chapter 50 Vs. 18

 Judgment on Babylon

Jer 50:18 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.

Therefore...

כֵּן

kēn: A word that is used either as an adverb or adjective, depending on the context of the sentence. The word is derived from the verb meaning to stand upright or to establish. As an adjective, it means correct, according to an established standard (Num. 27:7); upright and honest (Gen. 42:11); it is used as a statement of general agreement (Gen. 44:10; Jos. 2:21). As an adverb, it is usually translated as "thus" or "so" but conveys quality (Est. 4:16; Job 9:35; Nam. 1:12); quantity (Jdg. 21:14); cause and effect (Jdg. 10:13; Isa. 5:24); or time (Neh. 2:16).

thus...

כֹּה

kōh: A particle meaning in this way, this; this is what. It is used as a function word in various ways. Its three main uses are as follows: 1) to indicate location or direction (Exo. 2:12; Num. 23:15); or direction to a certain place (Gen. 22:5); 2) to indicate a temporal issue, such as up to now, ‛aḏ-kōh, (Exo. 7:16; Jos. 17:14); or meanwhile in the phrase ‛aḏ-kōh w^e‛aḏ-kōh (1Kgs. 18:45); 3) in an adverbial expression meaning so, thus, in this way, as follows (Gen. 15:5; 24:30); to introduce a message from people (Gen. 32:4, 5); especially from God or the Lord (over 400 times; e.g., Exo. 4:22; Jer. 9:22, 21). It is found several times in idiomatic expressions: "thus may he do and thus may he do again" (kōh ya‛^aśeh w^ekōh yôsîyp, 1Sam. 3:17); "one (said or did) this, and another person (said, did) another" (zeh) b^eḵōh w^ezeh beḵōh, 1Kgs. 22:20). It is present in the idiomatic phrase, "if he says," ’im koh yo’mar (Gen. 31:8; 1Sam. 14:9-10; 20:7; 2Sam. 15:26).

saith...

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).

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).

of hosts,...

צָבָא

ṣāḇā’: A masculine noun meaning service, servants. It may apply to military service (Num. 1:3; 1Sam. 17:55); hard, difficult service (Job 7:1; Isa. 40:2); or divine service (Num. 4:3; 8:24-25; Psm. 68:11, 12). The angels and the heavens alike are in divine service and therefore come under this term (Gen. 2:1; 1Kgs. 22:19; Jer. 33:22; cf. Luke 2:13). Over half of its nearly five hundred uses come in the phrase, the Lord [or God] of hosts. The phrase is absent from the first five book of the Bible. But frequently in the Prophets, the phrase introduces a divine declaration. At least once the hosts (always plural) in this expression are identified as human armies, but elsewhere they most likely refer to angelic forces (Jos. 5:13-15; 1Sam. 17:55; Psm. 103:21; Isa. 1:9). The title the LORD of hosts was often translated in the Septuagint as the LORD of powers or the LORD Almighty (Psm. 24:10; Zec. 4:6). On other occasions, the Hebrew word for hosts was transliterated into Greek (1Sam. 1:3, 1:11). This Greek form of the Hebrew word shows up twice in the New Testament, once in a quotation from Isaiah (cf. Rom. 9:29; Jas. 5:4).

the God...

אֱלֹהִים

’^elōhiym: A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name y^ehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7, 8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9, 7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’^elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.

Of Israel;...

יִשְׂרָאֵל

yiśrā’ēl: A proper noun designating Israel:

A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means "he (who) struggles with God." It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), "he deceives."

B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the "twelve tribes of Israel [Jacob]" (Gen. 49:7, 49:16, 49:28). The Lord became "the Rock of Israel (Gen. 49:24).

The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt (El-Arish) to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan (north) to Beersheba (south). After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.

Behold,...

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 will punish...

פָּקַד

pāqaḏ: A verb meaning to attend, to visit, and to search out. The word refers to someone (usually God) paying attention to persons, either to do them good (Gen. 50:24-25; Exo. 3:16; 1Sam. 2:21; Jer. 23:2); or to bring punishment or harm (Exo. 20:5; Isa. 10:12; Jer. 23:2). The word also means, usually in a causative form, to appoint over or to commit to, that is, to cause people to attend to something placed under their care (Gen. 39:4-5; Jos. 10:18; Isa. 62:6). The passive causative form means to deposit, that is, to cause something to be attended to (Lev. 6:4; 5:23). The word also means to number or to be numbered, which is an activity requiring attention. This meaning occurs over ninety times in the book of Numbers. The word can also mean (usually in a passive form) lacking or missing, as if a quantity was numbered less than an original amount (Jdg. 21:3; 1Sam. 20:18; 1Kgs. 20:39).

אֵל

’ēl, אֶל

’el: A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen_4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

the king...

מֶלֶךּ

meleḵ: A masculine noun meaning king. The feminine form is malkāh, meaning queen, though the concept is more of a king's consort than a monarchical ruler. The word meleḵappears over 2,500 times in the Old Testament. In many biblical contexts, this term is simply a general term, denoting an individual with power and authority. It is parallel with and conceptually related to a number of other Hebrew words that are usually translated as lord, captain, prince, chief, or ruler. It is used in reference to men and often with a genitive of people or place (Gen. 14:1; Exo. 1:15; 2Sam. 2:4); the Lord who demonstrates His power and authority over Israel (Isa. 41:21; 44:6); and over each individual (Psm. 5:2, 3; Psm. 44:4, 5). In pagan worship, the worshipers of idols attribute this term with its connotations to their idols (Isa. 8:21; Amos 5:26).

of 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., Eze., 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 his land,...

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).

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."

I have punished... see I will punish above.

the king... see the king above.

of Assyria...

אַשּׁוּר

’aššûr: A proper noun designating Asshur:

A. The name of a second son of Shem who began the ancient line from which the Assyrians came, with their capital at Asshur (Gen. 10:22; 1Chr. 1:17).

B. An ancient name for Assyria found in Gen. 2:14. The Tigris River ran by its capital city Asshur. Nimrod is connected with the land in Gen. 10:11 where he built Nineveh, a later capital of Assyria. Asshur (Assyria) is mentioned by Balaam in his final prophecies (Num. 24:22, 24:24). Assyria/Asshur became a byword for violence and political terror tactics. It conquered and ruled by fear and brutality. Samaria took Northern Israel captive in 722 B.C. In ca. 701 B.C., Sennacherib threatened to besiege and destroy Jerusalem in Hezekiah's reign and during the time of Isaiah the prophet (Isa 36-37). God delivered the city. Jonah preached repentance to the great city of Nineveh, and the Assyrians repented and experienced the Lord's grace (see Jon. 3:4-4:11). On the other hand, later the prophet Nahum preached the destruction of the city and rejoiced over its fall, as did the rest of the ancient Near East (Nah. 1-3). Nineveh and the remnants of the Assyrian Empire fell in 612 B.C.