Judgment on Babylon
Jer 50:19 And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.
And I will bring...
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).
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.
again to...
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 hinneni ’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).
his 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, (Prov. 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).
and he shall feed...
רָעָה
rā‛āh: I. A verb meaning to feed, to tend; to be a shepherd. It means in general to care for, to protect, to graze, to feed flocks and herds (Gen. 30:31, 30:36; 37:2; Exo. 3:1; 1Sam. 17:15). In its participial form rō‛eh, it can mean shepherd (Gen. 4:2); sheepherders (Gen. 29:9). Shepherds pasture, lead the sheep, flocks to eat (Job. 24:2). It is used figuratively of God as the Shepherd of Jacob and his people (Gen. 48:15; Isa. 40:11; Hos. 4:16). The king of Israel was to shepherd the people for God (2Sam. 5:2; 7:7; Jer. 3:15). The masculine participle refers to the leaders of God's people (Jer. 2:8; 22:22; Ezk. 34:2-3, 34:8, 34:10). God is pictured as the one who shepherds an individual soul, a person (Psm. 49:14,15). It is used figuratively to describe the lips of the wise as shepherding the people (Pro. 10:21). It is used figuratively of the land of Israel, the pastures of the shepherds mourn or dry up (Amos 1:2). It indicates the grazing, feeding of animals, flocks, herds, cattle (Gen. 41:2). Fools feed on folly, not wisdom (Pro. 15:14).
II. A verb meaning to associate with, to be a companion, to be a friend. It indicates a relationship of friendship between persons (Jdg. 14:20); or to live in an area and develop associations with the people of the land (Psm. 37:3). It indicates a person who regularly associates with a group of persons, a companion, an associate, a friend, sharing common ideas and activities (Pro. 13:20; 22:24; 28:7; 29:3).
on Carmel...
כַּרְמֶל
karmel: A proper noun designating Carmel. The name means "fruitful land."
A. It is a high mountain protruding out from the Mediterranean coastline in northern Israel in Manasseh. By extension it refers to the range of hills in this territory as well. It was the place where Elijah defeated the prophets of Baal and restored Yahweh, the Lord, as God in Israel (1Kgs. 18:19-42). It was known for its beauty (Song 7:5,6) and prominent position in the land. Its "withering" or "blossoming" tended to be used as a sign of blessing or judgment from the Lord (Amos 1:2; 9:3; Mic. 7:14, NIV, "fertile pastureland's"). In some places, it is translated as "fertile land" (esp. NIV, Isa. 16:10) or "fruitful place" (KJV, Jer. 2:7; 4:26).
B. A city near Hebron (Jos. 15:55; 1Sam. 15:12; 25:2, 25:5, 25:7, 25:40).
and Bashan,...
בָּשָׁן
bāšān: A proper noun designating Bashan. The name of a region east of the Jordan River ruled by Og, king of Bashan. It was east and north of the Sea of Galilee. The Lord gave it into the hands of Israel (Num. 21:33). It was given to Manasseh as an allotment (Num. 32:33). The Yarmuk River cut across it. Its fertile lands were legendary (Deu. 32:14; Psm. 22:12,13; Isa. 2:13; Ezk. 39:18). Both David and Solomon were in charge of it (1Kgs. 4:13, 4:19). It was seized by various foreign powers during the vicissitudes of Israel's history (cf. 2Kgs. 10:33; 14:25). It was an object of prophetic judgment by Jeremiah (Jer. 22:20), but its return to Israel is a part of the future hope of the prophets (Jer. 50:19; Mic. 7:14).
and his soul...
נֶפֶשׁ
nep̱eš: A feminine noun meaning breath, the inner being with its thoughts and emotions. It is used 753 times in the Old Testament and has a broad range of meanings. Most of its uses fall into these categories: breath, literally or figuratively (Jer. 15:9); the inner being with its thoughts and emotions (Jdg. 10:16; Pro. 14:10; Ezk. 25:6); and by extension, the whole person (Gen. 12:5; Lev. 4:2; Ezk. 18:4). Moreover, the term can cover the animating force of a person or his or her dead body (Lev. 21:11; Num. 6:6; Jer. 2:34). It is even applied to animals in a number of the above senses: the breath (Job 41:21, 13); the inner being (Jer. 2:24); the whole creature (Gen. 1:20); and the animating force (Lev. 17:11). When this word is applied to a person, it doesn't refer to a specific part of a human being. The Scriptures view a person as a composite whole, fully relating to God and not divided in any way (Deu. 6:5; cf. 1Th. 5:23).
shall be satisfied...
שָׂבַע
śāḇa‛, שָׂבֵעַ
śābēa‛: A verb meaning to be satisfied, to be filled, to be full. It basically means to be satisfied, to have had enough of something or too much: Israel had enough meat (quail) to eat in the desert, even more than enough (Exo. 16:8, 16:12); in Canaan Israel would be satisfied with all kinds of food and drink (Deu. 6:11). One of God's judgments was not to provide sufficient food to a disobedient people (Lev. 26:26; Hos. 4:10; Amos 4:8; Mic. 6:14). It is used figuratively of being filled with, satiated with anxiety, suffering (Job 7:4); weary of life (1Chr. 23:1). It is used figuratively of God's having enough, being sated with burnt offerings (Isa. 1:11). It describes a positive state of being satisfied with children, having ample offspring (Psm. 17:14); but also of, in place of offspring, being satisfied, full, with seeing God, enjoying His presence (Psm. 17:15). A sick person has enough troubles (Psm. 88:3,4); an evil person becomes satiated, sated, with their own evil deeds (Pro. 1:31). It depicts figuratively a sword in battle being satiated (Jer. 46:10). The prophet was filled with bitterness from the hand of the Lord (Lam. 3:15). Wine is depicted as causing an arrogant, proud, haughty person to become insatiable, like Sheol (Hab. 2:5). Persons who seek the Lord will become satisfied, even when they are afflicted (Psm. 22:26,27).
upon mount...
הַר
har: A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deu. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deu. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’elohı̄ym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deu. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mō’ēḏ or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Ezk. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Pro. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).
Ephraim...
אֶפְרַיִם
’ep̱rayim: A proper noun designating Ephraim:
A. The second son of Joseph. The name is a dual form and indicates fruitfulness (Gen. 41:52). He was born in Egypt as was Manasseh (Gen. 46:20) by Asenath, the daughter of Potiphera, Priest of On (Heliopolis, "city of the sun"). Jacob recognized the two boys as his by adoption (Gen. 48:5). Jacob blessed Ephraim, the younger, ahead of Manasseh, the elder (Gen. 48:20). His descendants were numerous (Num. 26:28; 1Chr. 7:20, 7:22).
B. The name refers to the territory allotted to Ephraim (A above), the tribe formed by his descendants. The tribe became tens of thousands (Deu. 33:17). The location of the tribal land was in central Israel, bordered on the north by Manasseh, the west by Dan, the south by Dan-Benjamin, the east by Manasseh (Jos. 16). The name "Ephraim" became synonymous for Northern Israel. Ephraim and the north broke away from Judah and the line of David after Solomon's death (1Kgs. 12:12-19). The prophets saw a day when Ephraim would be reunited with David and Judah, one nation-Israel, again (Ezk. 37:15-17; Zec. 9:10, 9:13; 10:7). The Lord never cast off Ephraim (N. Israel) fully, for he loved them (Hos. 11:8).
and Gilead...
גִּלְעָד
gil‛āḏ: A proper noun designating Gilead:
A. A term used generally to refer to a mountainous, rugged area east of the Jordan and south of the Yarmuk River. Its name means "heap of a witness." At times it reached as far south as the northern tip of the Dead Sea. In some cases, it is spoken of as if it extended south to the Arnon River. It reached eastward to the eastern desert area. Basham was to the north of it; the Jabbok River is in its central area. The tribe of Gad lived in its central territory; Manasseh (N) and Reuben (S) touched it on the north/south respectfully. The name Gilead could apply to all of the Transjordanian territory (Deu. 2:36; 34:1; Jdg. 10:4-18; 11:5-29; 12:4-7; 20:1; Jer. 50:19). Each reference to Gilead must be studied in context to discern exactly what area is being referred to. It was a place of great abundance and prosperity (Song 4:1; 6:5; Jer. 22:6; Zec. 10:10). The term "balm of Gilead" expressed its healthy and proverbial luxury and wealth (Jer. 8:22; 46:11). It was, at times, a place where rebellions and wars were rampant (1Kgs. 22:1-4; 2Kgs. 8:28). In the narrowest use of the word, it refers to a city (Hos. 6:8).
B. It refers to a mountain west of the Jordan River. Some suggest the reference may be to Mount Gilboa.
C. The name of Manasseh's grandson and son of Machir (Num. 26:29-30). He fathered the Gileadites (Jos. 17:1-6). The heads of this clan demanded a ruling about the inheritance laws for families that had daughters but no sons.
D. The father of one of Israel's infamous judges (Jdg. 11:1-2). His mother was a prostitute.
E. It refers to Gilead, a Gadite chief, who was the son of Michael.
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