Book of Jeremiah Chapter 50 Vs. 9

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: k^e‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, 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

hagg^eḏôliym: 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 l^e 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 b^e, 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 l^e, 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).

Book of Isaiah Chapter 14 Vs. 11

 Israel's Remnant Taunts Babylon

Isa 14:11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.

Thy pomp...

גָּאוֹן

ga’ôn

A masculine noun designating pride, majesty, arrogance, excellence. It refers to the exalted majesty or excellence of the Lord (Exo. 15:7; Isa. 24:14; Mic. 5:4,3) and even to His redeemed people and their pride in Him (Isa. 4:2). It is used in a neutral sense to describe the proud, high waves of the sea (Job 38:11) and the thick growth or thicket around some areas of the Jordan (Jer. 12:5). Israel, Jacob, Judah, and Israel are all depicted as possessing excessive pride (Jer. 13:9; Amos 6:8), or, in some cases, these references may have a positive thrust to them.

is brought down...

יָרַד

yāraḏ

A verb meaning to go down, to descend. It is used of motion both literally or figuratively of someone or something coming down. It is used figuratively of the Lord's coming down to observe something or to make an announcement, e.g., the Tower of Babel or the announcement of the Exodus (Gen. 11:5, 11:7; Exo. 3:8; 19:11, 19:18). It is used of people coming down from a mountain (Exo. 19:14); of birds descending from the air (Hos. 7:12), etc. It is used to describe valleys sinking (Psm. 104:8). A crown may "come down" as a sign of humility and falling from power (Jer. 13:17-18). It is used figuratively of going down to Sheol (Gen. 37:35); or of breaking into, going down, apart, into tears (cf. Psm. 119:136; Isa. 15:3). It depicts the falling or coming down of the pride of might (Eze. 30:6). It describes fire from heaven or a pillar of fire coming down (Exo. 33:9; 2Kgs. 1:10, 1:12, 1:14). It is used to depict the path of a boundary line descending down from one location to another (Jos. 16:3).

to the grave...

שְׁאוֹל

š^e’ôl, שְׁאֹל

š^e’ol

A noun meaning the world of the dead, Sheol, the grave, death, the depths. The word describes the underworld but usually in the sense of the grave and is most often translated as grave. Jacob described himself as going to the grave upon Joseph's supposed death (Gen. 37:35; 42:38); Korah, Dathan, and Abiram went down into the ground, which becomes their grave, when God judges them (Num. 16:30, 16:33; 1Sam. 2:6). David described his brush with death at the hands of Saul as feeling the ropes or bands of the grave clutching him (2Sam. 22:6). The Lord declares that He will ransom His people from the grave or Sheol (Hos. 13:14). Habak-kuk declared that the grave's desire for more victims is never satiated (Hab. 2:5).

The word means depths or Sheol. Job called the ways of the Almighty higher than heaven and lower than Sheol or the depths of the earth (Job 11:8). The psalmist could not escape the Lord even in the lowest depths of the earth, in contrast to the high heavens (Psm. 139:8; Amos 9:2). It means the deepest valley or depths of the earth in Isa. 7:11.

In a few cases, Sheol seems to mean death or a similar concept; that Abaddon (destruction) lies uncovered seems to be matched with Sheol's meaning of death (Job 26:6). It means death or the grave, for neither is ever satisfied (Prov. 7:27; cf. Isa. 38:10) The word is best translated as death or the depths in Deut. 32:22.

Sheol or the grave is the place of the wicked (Psm. 9:17,18; 31:17,18); Ezekiel pictured it as the place of the uncircumcised (Eze. 31:15; 32:21, 32:27). Israel's search for more wickedness and apostasy took them to the depths of Sheol (Isa. 57:9). On the other hand, the righteous were not made for the grave or Sheol; it was not their proper abode. They were not left in the grave or Sheol (Psm. 16:10) but were rescued from that place (Psm. 49:15,16). Adulterers and fornicators were, metaphorically, described as in the lower parts of Sheol or the grave (Prov. 9:18). Sheol and Abaddon (Destruction) are as open to the eyes of God as are the hearts and thoughts of humankind; there is nothing mysterious about them to Him (Prov. 15:11).

and the noise...

הֶמְיָה

hemyah

A feminine noun indicating noise, music. It depicts the noise or music of harps (Isa. 14:11) standing for the pride and joy of Babylon.

of thy viols...

נֵבֶל

nebel, נֶבֶל

nebel

I. A masculine noun indicating a storage jar, a skin bottle. A jug or other container for wine (1Sam. 1:24; 10:3; 25:18; 2Sam. 16:1); water (Job 38:37); figuratively for all kinds of purposes (Isa. 22:24; Jer. 48:12). It is used figuratively of persons (Lam. 4:2). Some vessels were made of clay (Isa. 30:14).

II. A masculine noun referring to a harp, a lyre, a stringed instrument. It refers to a stringed instrument (Amos 5:23; 6:5); a harp of ten strings (1Sam. 10:5; 1Kgs. 10:12; Psm. 33:2; 57:8,9; 92:3,4). It was used by prophets and at religious feasts, ceremonies, and in various common celebrations.

the worm...

רִמָּה

rimmah

A feminine noun referring to a worm, a maggot. It refers to worm-like insect larva. It often appears in any decaying matter (Exo. 16:24); such as decaying manna or a decomposing corpse (Job 7:5; 21:26; 24:20). It is used in various literary ways by Job: as my mother (Job. 17:14); a feature of Sheol (Isa. 14:11). Humankind is figuratively compared to a maggot in its lowliness (Job 25:6).

is spread...

יָצַע

yāṣa‛

A verb indicating a spreading out, making a bed, laying. It means to lie down for various reasons: for mourning and fasting on ashes and sackcloth (Est. 4:3). It indicates the act of spreading out or preparing sackcloth and ashes to lie upon (Isa. 58:5). It is used figuratively of making one's bed or couch in Sheol (Psm. 139:8); God is also there. It figuratively describes maggots spread out as a bed in Sheol (Isa. 14:11).

under...

תַּחַת

tahat

A preposition meaning under, beneath; in place of. It indicates a position below or underneath some other reference point (Gen. 1:7, 1:9; 2:21; with suffix tahten-nah; Gen. 18:4). It can mean in place of, instead of (Gen. 4:25; Exo. 21:26). Tahat meh means under what? why? (Jer. 5:19). Under something may be indicated by l^e, to, following this word (Eze. 10:2). Out from under has min, from, attached to the front of tahat (Exo. 6:7), out from under the oppression of the Egyptians. It may be used as a noun (see Gen. 2:21 above) to indicate the place under someone or something, on the spot (NASB) (2Sam. 2:23).

thee, and the worms...

תּוֹלָע

tôlā‛, תּוֹלֵעָה

tôlē‛āh, תּוֹלַעַת

tôla‛aṯ

I. A masculine noun meaning crimson, purple, scarlet. It refers to the color of one's sins that stands out in a shocking way, drawing attention to its intensity. God can make sins white, cleanse them away (Isa. 1:18). These colors also are associated with royalty, palacial living, etc. (Lam. 4:5).

II. A masculine noun meaning a worm. It refers to some kind of soft-bodied animal that lives underground, in water, or as a parasite, which was the case of worms that fed on manna, putrefying it (Exo. 16:20).

III. A masculine noun meaning crimson (bright red), purple, scarlet. It refers to the colors attributed by scholars to expensive cloth materials or threads, ropes, chains, etc. of cloth, used in the materials found in the Tabernacle and its furnishings (Exo. 25:4; etc.; Num. 4:8). A scarlet string was involved in the ritual of cleansing a leper (Lev. 14:4, 14:6); a house (Lev. 14:49, 14:51-52); and in the law of the red heifer (Num. 19:6).

IV. A masculine noun referring to a worm. It refers to some parasitic worm or insect larvae that destroyed manna (Exo. 16:20); vineyards (Deut. 28:39). A worm destroyed Jonah's favorite shade plant (Jon. 4:7). It is used to describe the low character and estate of a person as a worm (Job 25:6; Psm. 22:6,7; Isa. 41:14). It is described figuratively as the bedding provided in Sheol (Isa. 14:11); a permanent tormenting feature of Sheol (Isa. 66:24).

V. A masculine noun referring to a string. It refers to a scarlet string š ^enî tôla’at used in several cleansing rituals (Lev. 14:4, 14:6, 14:49, 14:51-52).

cover thee...

מְכַסֶּה

m^ekasseh

A masculine noun indicating a covering, clothes. It is used of the fatty tissue omentum covering the entrails of animals of sacrifice (Lev. 9:19). It is used metaphorically of worms crawling over a person in Sheol (Isa. 14:11). It indicates the clothing or covering the Lord confiscated from Tyre for His people (Isa. 23:18; Eze. 27:7).

Though he had lived in pomp with music harps he would now lie in corruption. Maggots and worms would decompose his body in the grave.

Book of Hosea Chapter 6 Vs. 7

 Israel and Judah Are Unrepentant

But they like men have transgressed the covenant: there have they dealt treacherously against me. Hos. 6:7

But they...

הֵם

hēm, הֵמָּה

hēmmāh: A masculine plural pronoun meaning they, these. Both forms are used alike. Its basic uses are: (1) with a verb form to serve as its subject or to emphasize its subject, meaning they or they themselves respectively (Gen. 6:4; Exo. 5:7; 18:22); (2) as a linking verb meaning is, are (Gen. 3:7; 48:5; Exo. 5:8; Job 6:7; Pro. 30:24); (3) as a demonstrative adjective coming after a noun and bearing the definite article (Gen. 6:4; Exo. 2:11) meaning those (Num. 14:38); (4) as an object of prepositions (Exo. 30:4; 36:1) meaning them, whom (Jer. 36:32) and translated as the particular preposition demands.

like men... The prophets and priests of Hos. 5:1-15, 9:1-17. The people had transgressed the covenant: A reference to the Mosaic Covenant (compare 8:1; Exo. 19:5-6), they made with God at Mount Sinai (Exo. 19 and 20). According to this covenant, God would punish them for their disobedience (Deut. Chapter 28), which was a personal affront to Him they dealt treacherously with Me.

אָדָם

’āḏām: A masculine noun meaning a male, any human being, or generically the human race. The word is used to signify a man, as opposed to a woman (Gen. 2:18; Ecc. 7:28); a human (Num. 23:19; Pro. 17:18; Isa. 17:7); the human race in general (Gen. 1:27; Num. 8:17; Psm. 144:3; Isa. 2:17); and the representative embodiment of humanity, as the appellation "son of man" indicates (Ezk. 2:1, 2:3). The first man used this word as a proper noun, "Adam" (Gen. 2:20).

have transgressed...

עָבַר

‛āḇar: A verb meaning to pass through or over, to cover, to go beyond, to go along, to be crossed over, to make to cross over, to go through, to go away. This verb indicates the physical act of crossing or passing over and takes on a figurative usage that exhibits many variations in meaning. Two figurative meanings are of primary importance theologically; the verb means going beyond, overstepping a covenant or a command of God or man. Moses uses the word when charging the people with disobeying and overstepping the Lord's commands (Num. 14:41; Jos. 7:11, 7:15). Est. 3:3 depicts Mordecai's transgressing of the king's command. The word is used of God's passing over His people's rebellion (Mic. 7:18); but also of His decision not to pass over or spare them any longer (Amos 7:8; 8:2). The verb relates to the placement of a yoke of punishment on the neck of Ephraim, God's rebellious nation (Hos. 10:11; cf. Job 13:13).

The word indicates the literal movement of material subjects and objects in time and space in various contexts: a stream or river is passed over (Jos. 3:14); as are boundaries (Num. 20:17). An attacking army passes through its enemies' territories, conquering them like a flood (cf. Jos. 18:9; Isa. 8:8; Dan. 11:10, 11:40); and as the literal flood waters of Noah's day covered the earth (Psm. 42:7,8; 88:16,17; Isa. 54:9). In a figurative sense, the word describes the feeling of jealousy that can come over a suspecting or jealous husband (Num. 5:14, 5:30); or the movement of God's Spirit (1Kgs. 22:24; 2Chr. 18:23; Jer. 5:28). The location of an event could move or pass on, as when the Israelites routed the Philistines, and the battle, both in location and progress, passed by Beth Aven (1Sam. 14:23; 2Sam. 16:1; Jer. 5:22).

The word indicates passing away or leaving (emigrating) from a certain territory (Mic. 1:11). It indicates dying or perishing, as when the Lord described the perishing of Assyria's allies (Nam. 1:12); or the disappearance of Job's safety (Job 30:15; 33:18); it describes the passing of a law's validity or its passing out of use (Est. 1:19; 9:27).

The causative stem adds the aspect of making these things happen as described in the simple stem. Jacob caused his family to cross over the Jabbok River (Gen. 32:23,24). The word is used of the heinous act of devoting children to pagan gods (Jer. 32:35; Ezk. 23:37). A proclamation or the sound of the shofar can pass through the land (Exo. 36:6; Lev. 25:9).

The word means to cause something to pass away. Many things could be noted: God caused Saul's kingdom to pass over to David (2Sam. 3:10); evil could be put away, as when Asa, king of Judah, put away male prostitutes from the religions of Israel (1Kgs. 15:12); or holy persons turned away their eyes from vain things (Psm. 119:37).

The word is used one time in the passive stem to indicate a river that cannot be crossed (Ezk. 47:5); and in the factitive or intensive stem to describe Solomon's stringing gold chains across the front area inside the Holy Place in the Temple (1Kgs. 6:21).

the covenant...

בְּרִית

b^eriyṯ: A feminine noun meaning covenant, treaty, alliance, agreement. The word is used many times in the Old Testament. Its basic uses are outlined here. It describes covenants, or agreements between and among human beings: between Abraham and the Amorites, Abraham and the Philistines, Jacob and Laban, etc. (Gen. 14:13; 21:27, 21:32; 31:44). The nations were said to have made a covenant against Israel (Psm. 83:5,6). It is used figuratively to depict a covenant with death (Isa. 28:15, 28:18) or with the stones of the field (Job 5:23).

It denotes an alliance, ordinance, or agreement between persons. References to covenants between people included Abraham's military treaty with the Ammorites (Gen.14:13); Jonathan and David's pledge of friendship (1Sam. 18:3); David's covenant with Abner (2Sam. 3:12); the covenant of marriage (Pro. 2:17). The word b^eriyṯ is often preceded by the verb karaṯ to express the technical idea of "cutting a covenant."

This word is used to describe God's making a covenant with humankind. It may be an alliance of friendship (Psm. 25:14). The covenants made between God and humans defined the basis of God's character in the Old Testament. They showed the strength of His divine promise from Adam all the way through to the exile and restoration. It is employed many times: God's covenant with Noah (Gen 9:, 11-13, 9:15-17; Isa. 54:10) in the form of a promise; with Abraham, Isaac, and Jacob (Gen. 15:18; 17:2, 17:4, 17:7, 17:9-11, 17:13-14, 17:19, 17:21; Exo. 2:24; Lev. 26:42) to increase their descendants, giving them Canaan and making them a blessing to the nations; with all Israel and Moses at Sinai (Exo. 19:5; 24:7-8; 34:10; Deu. 29:1; 28:69) with the stipulations of the Ten Commandments, including the guiding cases in the Book of the Covenant. The words of this covenant diḇrēy habb^eriyṯ were kept in the ark in the Holy of Holies (Exo. 34:28; 40:20). A covenant with Phinehas established an everlasting priesthood in Israel (Num. 25:12-13). It is used to refer to the covenant established with David and his house (Psm. 89:3,4, 89:28,29; Jer. 33:21), an eternal covenant establishing David and his descendants as the inheritors of an everlasting kingdom. Jeremiah refers to a new covenant (Jer. 31:31) that God will establish in the future. The concept is personified in a person, a Servant who becomes the covenant of the people (Isa. 42:6; 49:8).

In addition to the verb kāraṯ mentioned above, the verb qûm is employed with b^eriyṯ meaning to establish a covenant (Gen. 6:18; 9:9; Exo. 6:4) or to confirm a covenant (Lev. 26:9; Deu. 8:18). The word is used with nāṯan, to give, meaning to give or make a covenant (Gen. 17:2; Num. 25:12). Five other verbs are used in this way less often (Deu. 29:12,11; 2Sam. 23:5; 2Chr. 15:12; Psm. 50:16; 111:9; Ezk. 16:8. A covenant could be transgressed or violated (Deu. 17:2; Jdg. 2:20), but the Lord never broke His covenants; He always remembered a covenant (Gen. 9:15-16; Exo. 2:24; 6:5; Lev. 26:42).

there...

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).

have they dealt treacherously...

בָּגַד

bāg̱aḏ: A verb meaning to deal treacherously with, to be traitorous, to act unfaithfully, to betray. The verb connotes unfaithfulness in relationships like marriage (Exo. 21:8; Jer. 3:20; Mal. 2:14); Israel's covenant with the Lord (Psm. 78:57; 119:158); friendships (Job 6:15; Jer. 3:20; Mal. 2:10); leadership (Jdg. 9:23).

against me...

These Israelite's thought they were better than the rest of the people of the world. Every person who ever lived, whether Jew or Gentile, has sinned.

Rom. 3:23 "For all have sinned, and come short of the glory of God;"

1 Jhn. 1:10 "If we say that we have not sinned, we make him a liar, and his word is not in us."

Rather than pleasing God, the people had broken the covenant and been unfaithful (bāgad; cf. see Hos. 5:7) to God. The Hebrew word for like Adam has been translated variously. At Adam (RSV) requires a slight change in the Hebrew and suggests a geographical place near the Jordan River. The presence of the word there in the next line, as well as references to other places in Hos. 6:8-9, might support this reading. Like men (KJV) takes the Hebrew 'ādām in its widely attested generic sense, rather than as a proper name. In this case a comparison is made with fallen mankind, whose propensity to be unfaithful is well established (cf. Isa. 40:6-8, man’s ḥesed glory, Isa. 40:6 is as transitory as grass and flowers that wither in the sun). On the other hand, the NIV and the NASB suggest a comparison with the first man, Adam, who blatantly violated God’s requirement by eating from the forbidden tree.

Book of Hosea Chapter 1 Vs. 10

 Hosea's Wife and Children

Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Hos. 1:10

Yet the number... Regardless of being cut off they would eventually multiply to be great in Christ when all Israel will be saved (Zec. 12:1-13:1; Rom. 11:25-29) and be gathered (Hos. 1:11; Isa. 11:10; Eze. 37:1-28) and would again be called the children of God. That time is yet future; the prediction will be fully fulfilled at the second coming of Christ (Mat. 24:31).

מִסְפָּר

mispār: A masculine noun meaning a number, a count, an amount. In general it indicates the quantity numerically of something: years (Dan. 9:2); persons (Num. 3:22); cities (Jer. 2:28), etc. It can take on the sense of recounting something that has happened, a story or narrative (Jdg. 7:15). If something is numbered, it may mean that it is fixed or few (Deu. 33:6). Something that is ‛êyn mispār is without number, innumerable (Gen. 41:49); or unlimited (Psm. 40:12,13; 147:5). The verb ‛ābar, to cross over, plus b^emispār means to be counted, enrolled (2Sam. 2:15). ‛Ālāh mispar means to go into a record, into an account (1Chr. 27:24).

of the children...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

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.

shall 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). He had promised Abraham that his seed would be as the sand of the sea, and He will do it. The punishment that Israel suffers is to make them repent and return to God. In Jesus Christ, God makes a way of restoration for His people. To become sons of God, we must receive Jesus Christ as our Savior.

John 1:12 "But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:"

Rom. 8:14 "For as many as are led by the Spirit of God, they are the sons of God."

as the sand...

חוֹל

ḥôl: A masculine noun designating sand, mud. It is used to refer to the sand along the seashore as an example of the innumerable descendants that will belong to Abraham (Gen. 22:17; 32:12,13) or as simply the major element of the seashore (Exo. 2:12). In the time of Solomon, Israel and Judah were said to have numbered as many as the grains of sand along the seashore (1Kgs. 4:20). It is used regularly in this figurative sense to indicate great quantities: corn (Gen. 41:49); length of days (Job 29:18); of Solomon's wisdom (1Kgs. 4:29; 5:9).

of the sea...

יָם

yām: A masculine noun denoting the sea, west. It points out significant bodies of water in general as created by God and nature at the time of God's bringing order on the earth (Gen. 1:26). It refers to all bodies of water collectively (Exo. 20:11); all the water collected into bodies of water (Dan. 11:45). The word refers often to specific bodies of water, designating them seas: the Great Sea, the Mediterranean (Jos. 1:4); the sea of the Philistines, also the Mediterranean (Exo. 23:31); the Dead Sea, literally, the Salt Sea (Gen. 14:3); the sea of the Arabah, again the Dead Sea (2Kgs. 14:25); the sea of reeds or Red Sea (Exo. 10:19); the sea of Egypt (Isa. 11:15); the Sea of Galilee (Num. 34:11; Jos. 13:27). It was used to refer to large rivers: the Nile (Isa. 18:2); the Euphrates (Jer. 51:36).

It is used in the geographical phrase "from sea to sea" (Amos 8:12). Since it often referred to the Mediterranean Sea, the Great Sea, yām came to mean west (Gen. 13:14); from the west meant on the west side of (miyyām; Jos. 8:9). With āh added to the end of yam, the word means westward (Num. 3:23). It is used of the model bronze sea built by Solomon and used in temple worship (1Kgs. 7:23-25). Finally, it combines in word combinations to give the shore of the sea (Jos. 11:4); sand of the sea ḥōl hayyām (Gen. 32:12,13; 41:49).

which...

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."

cannot...

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 b^e, 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 l^e, 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).

be measured...

מָדַד

māḏaḏ: A verb meaning to measure, to mete out, to stretch. It serves as a general term for various types and ways of measurement: distance or area (Num. 35:5; Deu. 21:2; Ezk. 40:5-6, 40:8, 40:20); an amount of grain of any kind, sand, the heavens, etc. (Ruth 3:15; Isa. 40:12; Jer. 31:37; 33:22; Hos. 1:10; 2:1); counting out payment for something (Isa. 65:7). It is used to line up, measure off, and tally up prisoners of war for life or death (2Sam. 8:2). It refers to God's actions of deliverance for His people as He measures them out for victory (Psm. 60:6,8; 108:7,8). It indicates Elijah's action as he "measured himself out," stretched himself over the widow's son to heal him (1Kgs.17:21). It is probably the preferred reading in Job 7:4, indicating the way the nights continued to drag on.

nor... see cannot above.

Numbered...

סָפַר

sāp̱ar, סֹפֵר

sōp̱ēr, סוֹפֵר

sôp̱ēr: A verb meaning to number, to recount, to relate, to declare. It is used to signify the numbering or counting of objects (Gen. 15:5; Psm. 48:12,13); and people, as in a census (1Chr. 21:2; 2Chr. 2:17,16). It also refers to a quantity that is too great to number (Gen. 16:10; Jer. 33:22). God's numbering of one's steps is a sign of His care (Job 14:16; cf. Mat. 10:30). The word also means to relate or to recount and is used often to refer to the communication of important information and truths to those who have not heard them, especially to foreign nations (Exo. 9:16; 1Chr. 16:24; Psm. 96:3); or to the children in Israel (Psm. 73:15; 78:4, 78:6; 79:13). The matter communicated included dreams (Gen. 40:9; 41:8, 41:12; Jdg. 7:13); God's works (Exo. 18:8; Psm. 73:28; Jer. 51:10); and recounting one's own ways to God (Psm. 119:26). The word also signifies the silent witness of the creation to its Creator and His wisdom and glory (Job. 12:8; 28:27; Psm. 19:1,2).

The participle form of the word sōp̱ēr, means scribe and occurs about fifty times in the Old Testament. Scribes such as Ezra studied, practiced, and taught the Law (Ezra 7:11). Scribes also served kings, writing and sometimes carrying messages to and from court (2Kgs. 18:18; 19:2; Est. 3:12; 8:9). In 2Kgs. 22:10, a scribe read the recovered scroll of the Law to King Josiah, bringing about a personal revival. Scribes, as people who could read and count, also acted militarily, gathering the troops (2Kgs. 25:19; Jer. 52:25). The occupation of scribe could belong to a family (1Chr. 2:55). Also, some Levites occupied the position as part of their job (2Chr. 34:13).

and it shall come to pass... see be above.

that in the place...

מָקוֹם

māqôm, מָקֹם

māqōm: A common noun indicating a place, a spot, a space, a stand. It basically indicates a location or space, in general of any place or location specified: figuratively of the place of the wicked (Psm. 37:10); a place at a table for eating (1Sam. 20:25); a place to live (Deu. 1:33; 2Kgs. 6:1); a spot where one is standing (Exo. 3:5; Jos. 5:15); unspecified: in any place (Gen. 1:9; 28:16-17; Exo. 20:24; Jdg. 2:5; Amos 4:6; 8:3). It is used often to indicate a city, the place of the city (Gen. 18:24; 20:11; 22:14; 26:7; Deu. 21:19; 2Kgs. 18:25). It refers to spots on a person's body (Lev. 13:19; 2Kgs. 5:11). It indicates a place for a statue on a pedestal, a stand (1Sam. 5:3). It refers often to special holy places: the place of the sanctuary (Lev. 10:13; 14:17); a holy place māqôm qāḏôš means a place around the Tabernacle area. Jerusalem is called this holy place (1Kgs. 8:30). It refers to places concerning the Temple or the Temple itself; the place which God chose, where His name is (1Kgs. 8:29-30, 8:35; 2Chr. 6:20-21, 6:26; Isa. 18:7; 60:13). It is used of a holy place at any location or time (Ecc. 8:10). It has the sense of an open space or area (1Sam. 26:13). It is found in the idiom "to yield ground" in battle (Jdg. 20:36). It refers to pagan holy places (Deu. 12:2-3; Ezk. 6:13).

where... see which above.

It was said...

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).

A reaffirmation of the Abrahamic Covenant, not to be fulfilled in this generation but in the future (Gen. 22:17). We see the start of this covenant being talked about today but as stated will happen in the future.

unto them, ye...

אַתָּה

’attāh: A personal pronoun meaning you. It is also written ’attā in a few places (1Sam. 24:18,19; Psm. 6:3,4). Its basic use is as the independent personal pronoun meaning you (Num. 11:15; Deu. 5:27,24; 2Chr. 14:11,10; Ezk. 28:14). It is used for emphasis before finite verb forms and then may mean you, yourself. It may also be used after (appended) a verb for emphasis (Exo. 18:19; 1Sam. 17:56; 20:8). Used after a previous suffix referring to you, it is again emphatic (2Chr. 35:21).

are not... God was not permanently casting away the people of Israel, however. In the verses quoted by Paul God promised to restore them as His beloved and as His people. By ethnic heritage the Gentiles were not God’s people, so Paul was led by the Spirit of God to apply these verses to Gentiles — and Jews also — who were sovereignly chosen by God and called to be His people in Christ. The quotation of Hos. 2:23 is rather free with the order of the clauses reversed to fit the application to Gentiles. Paul was applying these verses from Hosea to the Gentiles, not reinterpreting them. He was not saying that Israel of the Old Testament is part of the church.

This speaks of a time, when God will forgive them, and take them back as His wife. God is faithful to keep every promise He ever made.

My people...

עַ ם

‛am, עָ ם

‛ām: A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Ezk. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen. 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deu. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deu. 32:21).

In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deu. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zep. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).

The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).

there it shall be said... see it was said above.

unto them, ye are the sons...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

of the living...

חַי

ḥay, חַיָּה

ḥayyāh: A feminine noun meaning a living thing, an animal, a beast, a living thing. The basic meaning is living things, but its most common translation is animals or beasts. The word refers to all kinds of animals and beasts of the field or earth (Gen. 1:24-25; 1Sam. 17:46) and sometimes stands in parallel with birds of the air (Ezk. 29:5). The nations, such as Egypt, were referred to metaphorically as beasts (Psm. 68:30,31). Beasts were categorized in various ways: beasts of burden (Isa. 46:1); land animals (Gen. 1:28; 8:19); cattle (Num. 35:3); sea creatures (Psm. 104:25); clean, edible creatures (Lev. 11:47; 14:4); unclean, nonedible creatures (Lev. 5:2); large and small creatures (Psm. 104:25).

Two further categories of animals are noted: wild animals or animals of prey and animal or beast-like beings. God made the wild animals of the field. Sometimes the Lord used wild beasts as instruments of His judgments (Ezk. 14:15; 33:27), but on other occasions He protected His people from ravenous beasts (Gen. 37:20; Lev. 26:6). At any rate, vicious beasts will not inhabit the land of the Lord's restored people (Isa. 35:9). The bizarre living beings mentioned in Ezk. 1:5, 1:13, 1:22; 3:13 were like birds and animals but were composite beings. They could not be described adequately by human language, for they also had the forms of humans, each with faces of a man, lion, ox, and eagle. However, they did not resemble flesh and blood in their appearance (Ezk. 1:13) and were tied to the movement of the Spirit (Ezk. 1:20).

God...

אֵל

’ēl: A masculine noun meaning God, god, mighty one, hero. This is one of the most ancient terms for God, god, or deity. It appears most often in Genesis, Job, Psalms, and Isaiah and not at all in some books. The root meaning of the word mighty can be seen in Job 41:25,17 and Mic. 2:1. This word is used occasionally of other gods (Exo. 34:14; Deu. 3:24; Psm. 44:20,21; Mal. 2:11) but is most often used to mean the one true God (Psm. 5:4,5; Isa. 40:18). It expresses various ideas of deity according to its context. The most common may be noted briefly: the holy God as contrasted to humans (Hos. 11:9); the High God El (Gen. 14:18; 16:13; Ezk. 28:2); the Lord (Yahweh) as a title of Israel according to the Lord's own claim (Gen. 33:20; 40:18); God or god in general (Exo. 34:14; Deu. 32:21; Mic. 7:8); the God of Israel, the Lord (Num. 23:8; Psm. 118:27); God (Job 5:8).

This word is used with various descriptive adjectives or attributes: ’ēl is God of gods (Psm. 50:1); God of Bethel (Gen. 35:7); a forgiving God (Psm. 99:8). He is the holy God (Isa. 5:16). Especially significant are the assertions declaring that ’ēl is with us, Immanuel (Isa. 7:14); and He is the God of our salvation (Isa. 12:2); a gracious God (Neh. 9:31); a jealous God (Exo. 20:5; 34:14). The closeness of this God is expressed in the hand of God (Job 27:11).

In the human realm, the word also designates men of power or high rank (Ezk. 31:11); mighty men (Job 41:25,17); or mighty warriors (Ezk. 32:21). The word is used to designate superior and mighty things in nature, such as mighty or high mountains (Psm. 36:6,7), lofty, high cedars, or stars (Psm. 80:10,11; Isa. 14:13).

In conjunction with other descriptive words, it occurs as ’ēl šaday, "God Almighty" (Gen. 17:1; 28:3; Exo. 6:3) or ’ēl ‛elyôn, "God Most High" (Gen. 14:18-19; Psm. 78:35). Used with hand yāḏ in some settings, the word conveys power, strength (Gen. 31:29; Deu. 28:32; Pro. 3:27), or ability.

The Symbolism Reversed

In a remarkable shift of tone the Lord declared that the effects of judgment would someday be reversed. He promised a time of rich blessing accompanied by restoration of the covenant relationship and national unity.

Despite the demise of the Northern Kingdom (Hos. 1:4-5), the Israelites will again be like the sand on the seashore in fulfillment of the Lord’s irrevocable promise to Abraham (Gen. 22:17; 32:12). In the same place where Israel heard the words not My people (cf. Hos. 1:9) they will be called sons of the living God. The sonship reference points to restoration of the covenant relationship, pictured under the figure of a family setting (cf. Hos. 2:1-5). The divine title “living God” was used in Jos. 3:10 in reference to the Lord’s mighty presence with Israel during the Conquest of the land. In the future Israel will again experience the benefits of a relationship with the living God as they reoccupy the Promised Land.