Book of Jeremiah Chapter 50 Vs. 17

 Judgment on Babylon

Jer 50:17 Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones.

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.

is a scattered...

פָּזַר

pāzar: A verb meaning to scatter; to be scattered. It indicates the dispersing or distributing of something or someone: of the Jews among the Persian Empire (Est. 3:8; Joel 3:2; 4:2); of the bones of the dead lying about wherever they fell (Psm. 53:5, 6); of one's enemies (Psm. 89:10, 11). It signifies in a good sense the sharing of things, scattering them (Pro. 11:24); but it is used of apostasy and harlotries as well (Jer. 3:13).

sheep;...

שֶׂה

śeh: A common noun meaning sheep, lamb. It refers to a young lamb of sheep or a young kid of goats, a part of a larger unit of animals, a flock ṣō’n (Gen. 22:7). The animals were of great value for wealth in general, food, sacrifices, milk. They were a favorite subject in figures of speech indicating lost or straying persons, as well as sheep themselves (Psm. 19:176). They were used figuratively of Israel (Ezk. 34:17). The Suffering Servant was slaughtered like a sheep (Isa. 53:7). The lamb was used in the Passover ritual (Exo. 12:3-5).

the lions...

אֲרִי

’^ariy, אַרְיֵה

’aryēh: I. A masculine noun meaning lion. The word refers to an animal (Jdg. 14:5, 14:18; 1Sam. 17:34, 17:36; 2Sam. 23:20). Figuratively, it describes Israel's rise to a powerful nation (Num. 23:24; 24:9) and Israel's destroyers Assyria and Babylon (Jer. 50:17). Jerusalem's kings are depicted as destructive lions (Zep. 3:3). The strength of lions was celebrated in songs and poetry (2Sam. 1:23; Pro. 22:13).

II. A feminine noun referring to a lion. The word refers to an animal. It has the same basic function and meaning as I. In addition, it is used in the following ways: Judah and Dan in particular are described as lions or a lion's whelps (Gen. 49:9; Deu. 33:22) using this word. One of the four living beings of Ezekiel's vision has the face of a lion (Ezk. 1:10; 10:14). The Lord roars as a lion (Hos. 11:10; Amos 3:4, 3:8) as a protector of His people or, if necessary, as a judge of His people.

III. A masculine noun depicting one pierced. The word describes the piercing of the psalmist's hands and feet, a prophetic assertion also applied to Christ (Psm. 22:16,17, KJV, NKJV, NASB, NIV).

have driven him away...

נָדַח

nāḏaḥ: I. A verb meaning to banish, to drive away, to scatter. It is used in various ways to indicate the idea of forcefully removing, impelling, or driving out: of the dispersion, the scattering of Israel into exile (Deu. 30:1, 30:4; Jer. 40:12; 43:5; 46:28; Mic. 4:6); of driving out something in a figurative sense (Job 6:13); Zion herself was considered an outcast, one driven out (Jer. 30:17). It is used of cattle straying off (Deu. 22:1). It means to be impelled to do something, e.g., by the lure of idolatry and false gods (Deu. 4:19; 30:17); by the seduction of a harlot (Pro. 7:21).

II. A verb meaning to wield, bring (against). It is used of wielding or swinging an ax against something, striking it (Deu. 19:5; 20:19), whether a person or a tree. It is used figuratively of bringing evil and destruction on something or someone (2Sam. 15:14).

first...

רִאשׁוֹן

ri’šôn, רִאשׂן

ri’šōn: An adjective meaning first, former, foremost, earlier, head, chief. This term occurs 182 times and denotes that which comes first among given items, whether in place, rank, or order (Gen. 25:25, 32:17, 18; 2Kgs. 1:14) or (more frequently) in time. Moses had the Tabernacle set up in the first month, just as the Lord commanded (Exo. 40:2, 40:17; cf. Num. 9:5; Ezra 7:9; Ezk. 45:18, 45:21). Zechariah warned the exiles who returned to the Promised Land from the Babylonian captivity not to be like their ancestors who refused to listen to the former prophets (Zec. 1:4, 7:7, 7:12). The Lord declares Himself to be the first and the last, the Eternal One (Isa. 44:6, 48:12). In later Hebrew, the word came to signify the highest in rank or authority (i.e., chief, head). The archangel Michael is portrayed as holding the rank of chief prince (Dan. 10:13; cf. 1Chr. 18:17; Est. 1:14). This word is derived from the noun rō’š.

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 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.

hath devoured...

אָכַל

’āḵal: A verb meaning to eat, devour, consume. This word has many uses. It is used of humans most often (Gen. 3:6, 3:11, 3:18; Exo. 16:35; 34:15; Ruth 2:14). It also means to eat a meal (Gen. 43:25; Exo. 2:20). It is used frequently in a cultic setting. To eat before the Lord is mentioned in the context of offering sacrifice (Deu. 12:7). The burnt offering was consumed by fire into ashes (Lev. 6:10, 3). It is used to describe the feeding of birds or animals and translated often as devour, eat, consume (Gen. 37:20, 37:33; 1Kgs. 13:28; 14:11). It describes the feeding of locusts (Joel 1:4; 2:25); moths (Job 13:28); flies (Psm. 78:45); worms (Deu. 28:39).

It is regularly used in a metaphorical sense describing the activity of fire that consumes or devours (Lev. 6:10, 3; Nam. 3:13). The Lord is pictured as a consuming fire of judgment (Deu. 4:24). It describes the action of a consuming sword (Deu. 32:42; 2Sam. 2:26). It depicts the consuming oppression of the poor (Pro. 30:14; Hab. 3:14). The passive use of ’ākal means to be eaten, devoured (Exo. 12:46; Zec. 9:4), or consumed (Neh. 2:3, 2:13; Isa. 1:20). A causal use of the verb means to cause to eat or feed (Exo. 16:32; Deu. 8:3, 8:16; 1Kgs. 22:27).

The word is used in some idioms; one means to eat up space, that is, to lay claim to space (Ezk. 42:5). It refers to the act of an adulterous woman with regard to the sex act (Pro. 30:20), to enjoy love.

him; and last...

אַחֲרוֹן

’aḥ^arôn, אַחֲרֹן

’aḥ^arōn: An adjective meaning last, afterwards, next. Its use is quite consistent, but it is nuanced by its context to mean in second position (Gen. 33:2); or to the west, westward (Deu. 11:24). It is used in a temporal sense to mean latter (Exo. 4:8); future (Deu. 29:22, 21); or present (Ruth 3:10). It also means last (2Sam. 19:11-12; 12-13). God is called the first and the last (Isa. 41:4). It takes on the meaning of finally in some contexts (2Sam. 2:26; 1Kgs. 17:13).

this...

זֶה

zeh: A masculine demonstrative pronoun meaning this, these; this is, are; this (person), they. Used alone, the word may mean this one (man) (Gen. 5:29; Exo. 10:7; 1Sam. 10:27); an event, concept, action (Exo. 13:8; Job 15:17; Pro. 24:12; Ecc. 1:17). When repeated zeh . . . zeh, it means this . . . that or the one . . . the other, etc. (Exo. 14:20; 1Kgs. 3:23; 22:20; Isa. 6:3). It points out a noun that it precedes or follows (Exo. 32:1, 32:23; Deu. 21:20; Jos. 2:14, 2:20; 9:12; Jdg. 5:5). Used as a semiverb, it means this is, these are (Gen. 5:1; 20:13; 2Kgs. 3:23). It is coupled with certain words to make idioms, etc.: ’ēy-zeh mîy zeh meaning why, who is this, respectively (1Sam. 17:55-56; Job 28:12; Jer. 49:19); further one finds mah-zeh, how, what is this? (Gen. 27:20). With hennēh it means, behold, right here! (1Kgs. 19:5; Song 2:8-9; Isa. 21:9). It functions as the relative pronoun ’ašer, who, which, what, etc. in poetry: which (Psm. 74:2, 3; 78:54; 104:8). It is used often with prefixes added to it: bāzeh, in this place (Gen. 38:21-22; 1Sam. 1:26); mizzeh, from here (Gen. 42:15); mizzeh . . . mizzeh means one side . . . on the other side (Exo. 17:12; Exo. 25:19). After the preposition ‛al, it means for this reason, on this account (Est. 6:3; Lam. 5:17).

Nebuchadrezzar...

נְבוּכַדְנֶאצַּר

n^eḇûḵaḏne’ṣṣar, נְבוּכַדְרֶאצַּר

n^eḇûḵaḏre’ṣṣar: A proper noun designating Nebuchadnezzar, the great Chaldean king of the neo-Babylonian Empire. His name means "Nabu has protected the accession right," Nabu being a Babylonian god. He ruled 605-562 B.C. and was the virtual embodiment of this empire. He defeated Assyria in 605 B.C. and became the master of the Middle East. He conquered Israel and destroyed Jerusalem and Judah in 586 B.C. He destroyed the Temple and took its wealth to the stone house of his god Marduk in Babylon (2Kgs. 24; 25; Dan. 1-3).

The prophet Jeremiah called him the servant of the Lord to do his bidding (Jer. 25:9; 27:6). It was the Lord's judgment that submitted Judah to this pagan king (Jer. 28:14). He listened to and promoted Daniel and his God while Daniel served as a counselor, wise man, and administrator for the king. The Lord gave him dreams, interpreted by Daniel, a Jew, that were breathtaking in their sweeping portrayals of the march of history from his time down to the rise of the kingdom of God (Dan. 2). He suffered from megalomania in his last years, but God humbled him with a humiliating disease and emotional derangement (Dan. 4:1; 23:31; 4) but later restored him to sanity.

king... see the king above.

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).

hath broken his bones...

עָצַם

‛āṣam: I. A verb meaning to be numerous, mighty. It describes a person, people, or nation becoming or being powerful, strong. Israel and his family had become strong, numerous (Gen. 26:16); Israel multiplied to become a powerful people in Egypt (Exo. 1:7, 1:20; Psm. 105:24). It refers to the enemies of a righteous person (Psm. 38:19, 20). God's wonders are declared to be too many to number or tell about (Psm. 40:5, 6). The might and strength of horsemen is emphasized (Isa. 31:1). It is used figuratively of the might of a male goat that represents Alexander the Great (Dan. 8:8, 8:24).

II. A verb meaning to shut, to close. It is used of the Lord's shutting the eyes of a rebellious people (Isa. 29:10). It means to cover one's eyes or to refuse to approve or countenance what is evil in the Lord's eyes (Isa. 33:15).

Book of Isaiah Chapter 14 Vs. 19

 Israel's Remnant Taunts Babylon

Isa 14:19 But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

But thou...

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).

art cast...

שָׁלַךּ

šālaḵ: A verb meaning to throw, to cast. In the causative form, several different variations of meaning are associated with this verb. The basic meaning to cast or throw is found in Gen. 21:15 and Num. 35:20. It can also mean to cast away in the sense of getting rid of something that hinders, such as sin (Ezk. 18:31); or fetters (Psm. 2:3). This verb is also used to describe God's rejection of someone (2Kgs. 17:20; 24:20). In a good sense, God will sustain those who cast their cares on Him (Psm. 55:22, 23). In the passive causative form, this verb means to be cast, to be thrown or to be cast out. Usually, this is used in a negative sense, as when someone was cast out of his or her burial site (Isa. 14:19; Jer. 36:30); or when people were cast away because of their disobedience to God (Jer. 14:16). Yet it can also be used in a good sense. In Psm. 22:10, 11, the writer says that from birth he had been cast on God. So this verb can have either positive or negative connotations.

out of thy grave...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy: A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9, 5; Jdg. 15:7; Psm. 40:2, 3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

קֶבֶר

qeḇer: A masculine noun meaning a grave, a sepulchre. The grave was a place of grief (2Sam. 3:32; Psm. 88:11, 12); the end of life in contrast to the womb (Job 10:19; Jer. 20:17). The dead were laid to rest, often with previously deceased relatives (2Sam. 19:37, 38). In the Old Testament, graves were associated with uncleanness: one who touched a grave (or a bone, cf. 2Chr. 34:5) had to be ceremonially cleansed (Num. 19:16-19). Josiah sprinkled the dust of crushed idolatrous paraphernalia on graves of idol worshipers to defile the idols (2Kgs. 23:6; 2Chr. 34:4). In a figurative sense, Isaiah prophesied against his self-righteous countrymen as living among graves and eating the flesh of swine (Isa. 65:4; cf. Mat. 23:27-28). Ezekiel prophesied that God would revive the Israelites from their graves, that is, from their exile and defilement among idolatrous nations (Ezk. 37:12-13).

like an abominable...

תָּעַב

ta‛. ḇ: A verb meaning to abhor, to be abhorrent, to do abominably. This word expresses a strongly detestable activity or the logical response to such an activity. It is associated with a severe sense of loathing (Deu_23:7,8; 1Chr. 21:6); the condition of sinful people (Job 15:16); the activity of idol worship (1Kgs. 21:26); and the Lord's opposition to sin (Psm. 5:6, 7).

branch,...

נֵצֶר

nēṣer: A masculine noun referring to a branch. It indicates literally a shoot, a branch of a plant but is used figuratively of the Lord's servant, the Branch, who will rule in the messianic kingdom. He comes from the roots of the family of Jesse (Isa. 11:1), the chosen royal line in Israel. It refers to Israel as a whole as God's branch in a restored state (Isa. 60:21). It indicates a person as part of a family line (Isa. 14:9); as a descendant in particular (Dan. 11:7).

and as the raiment...

לְבוּשׁ

l^eḇûš, לְבֻשׁ

l^eḇuš, לָבוּשׁ

lāḇûš, לָבֻשׁ

lāḇuš: I. A masculine noun indicating clothing, garments, dress. It refers to clothing of men or women (Gen. 49:11; Psm. 45:13, 14). It is used as a collective noun of clothes or dress for women or men (2Kgs. 10:22; Isa. 14:19). It includes clothing of various materials (Job 30:18; Psm. 35:13; Pro. 27:26); or styles (Est. 6:8). It is used in metaphorical language: clouds like garments covering the sea (Job 38:9); or the clothing of idols (Jer. 10:9). A man was to claim and protect his wife by covering her with his garment (Mal. 2:16).

II. An adjective meaning clothed, dressed. It describes the state of a person wearing garments as opposed to being naked. The household of a wise woman may be clothed luxuriously (Pro. 31:21). It is used of a warrior outfitted in his military dress (1Sam. 17:5; Ezk. 38:4). It is used figuratively and literally of a person attired with the clothing of those slain by a sword (Isa. 14:19). Even heavenly beings are dressed (Ezk. 9:2-3, 9:11; 10:2, 10:6-7; Dan. 10:5; 12:6-7). Filthy garments may refer to a corrupt moral character (Zec. 3:3). Royal garments were often purple (Ezk. 23:6).

of those that are slain,...

הָרַג

hārag̱: A verb meaning to kill, murder, slay. It carries a wide variety of usages. Its first use in the Bible is in the fratricide of Cain and Abel (Gen. 4:8). The word is employed for war and slaughter (Jos. 8:24; 1Kgs. 9:16; Est. 8:11); God's killing in judgment (Gen. 20:4; Exo. 13:15; Amos 2:3); humans killing animals (Lev. 20:15; Num. 22:29); animals killing humans (2Kgs. 17:25; Job 20:16).

thrust through...

טָעַ ן

ṭā‛an: A verb indicating to thrust through, to pierce. In context it refers to those persons who have been mortally stabbed, pierced with swords (Isa. 14:19), an ignominious lot.

with a sword,...

חֶרֶב

ḥereḇ: A feminine noun meaning a sword, a knife, a cutting tool. The word frequently pictures the sword, along with the bow and shield, as the standard fighting equipment of the times (Gen. 48:22; Psm. 76:3, 4; Hos. 1:7). Warriors are referred to as those drawing the sword (Jdg. 20; 1Chr. 21:5). The sword may also stand for a larger unit of military power, sometimes pictured as coming on a people or land (Lev. 26:25; Lam. 1:20; Ezk. 14:17). The cutting action of a sword is likened to eating, and its edges are literally referred to as mouths. Similarly, the mouths of people are likened to swords (Psm. 59:7, 8; Pro. 30:14; Isa. 49:2). The sword is also a symbol of judgment executed by God (Gen. 3:24; Deu. 32:41; Jer. 47:6); or His people (Psm. 149:6). The word can refer to a knife (Jos. 5:2-3); or a tool for cutting stones (Exo. 20:25).

that go 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 (Ezk. 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...

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 stones...

אֶבֶן

’eḇen: A feminine noun meaning stone. The word is used often and has both literal and figurative meanings depending upon its context. It is also used as a major source of raw material for all kinds of projects produced by various skilled craftsmen or merchants. Both precious and non-precious stones are mentioned in Scripture.

In its natural or adapted states, stone was used as a pillow (Gen. 28:11, 28:18); a cover of a well (Gen. 29:2-3, 29:8); a weapon of opportunity (Exo. 21:18); a weapon of official executions (Lev. 20:2, 20:27; 24:23; Num. 14:10); sling stones (1Sam. 17:40, 17:49); memorial stones (Jos. 4:3, 4:5-9); sacred pillars (Gen. 28:18). In Jos. 24:26-27, they are used as witnesses by Joshua.

Various items were made of stone: the tablets of the Ten Commandments (Exo. 31:18; 34:1; Deu. 5:22, 19); vessels (Exo. 7:19); and pavement (2Kgs. 16:17). Washed stones are mentioned (Lev. 14:40, 14:42-43, 14:45), and they were used in walls, tombs, and buildings (2Kgs. 22:6; Neh. 4:2; 3:34; Isa. 14:19). Stones were especially important for use as foundation stones or cornerstones (Job 38:6; Isa. 28:16; Jer. 51:26); and capstones (Zec. 3:9; 4:7).

Many precious stones are noted in various passages (Gen. 2:12; Exo. 28:9-12, 28:17-21), especially those featured in the breastplate of Israel's high priest. They are also featured in the Garden of Eden as mentioned in Ezk. 28:13-16.

The word indicates some tools or equipment used by merchants and builders such as weights (Pro. 20:10, 20:23; 27:3). They were described as plummets or a plumb line (Isa. 34:11) in a literal and figurative sense as well by the biblical writer.

of the pit;...

בּוֹר

bôr: A masculine noun meaning pit, cistern, well. The term can refer to rock-hewn reservoirs or man-made wells. When empty, such cisterns served as perfect prisons (i.e., Joseph [Gen. 37:20, 37:22, 37:24, 37:28, 29] and Jeremiah [Jer. 38:6-7, 38:9-11, 13]). The semantic range extends to prisons in general. Joseph refers to Pharaoh's dungeon as bôr (Gen. 40:15). Figuratively, it carries positive and negative connotations. Positively, it can signify a man's wife (Pro. 5:15), and Sarah is the cistern of Israel (Isa. 51:1). Negatively, it represents death (Pro. 28:17); Sheol (Psm. 30:3. 4); exile (Zec. 9:11).

as a carcase...

פֶּגֶר

peg̱er: A masculine noun meaning a corpse, a carcass. It can refer to the carcasses of animals (Gen. 15:11); however, it is usually used in connection with human corpses. Though this term can refer to a single body (Isa. 14:19), it is usually found in the plural (Isa. 34:3; Jer. 31:40; Ezk. 6:5). In several instances, the singular is used as a collective (1Sam. 17:46; Amos 8:3; Nam. 3:3). One occurrence of this word is a metaphor for the lifelessness of idols (Lev. 26:30).

trodden under feet...

בּוּס

bûs: A verb that signifies to tread down, to trample underfoot. This term generally has a negative connotation, implying a destructive action (Zec. 10:5). God is often the subject of this verb, when He states that He will trample His enemies (Psm. 60:12, 14); Isa. 14:25; 63:6). It can also be used with people as the subject but with the understanding that they are only God's instruments (Psm. 44:5, 6). This expression can also have a figurative meaning: to reject (Pro. 27:7) and to desecrate (Isa. 63:18).

Book of Hosea Chapter 2 Vs. 7

 Israel's Unfaithfulness Punished

And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. Hos. 2:7

And she shall follow...

רָדַף

rāḏap̱: A verb meaning to pursue, to chase, to persecute. It means to chase after, to pursue someone in a hostile manner, as when Abraham pursued Lot's captors (Gen. 14:14-15); or Pharaoh pursued Israel (Exo. 14:4, 14:8-9, 14:23; 15:9). It refers to a pursuit of a less hostile nature, e.g., Laban's pursuit of Jacob (Gen. 31:23). It refers to the Lord's pursuit of persons or nations to punish and judge them (Jer. 29:18; Lam. 3:43). It refers to hunting, chasing after animals (1Sam. 26:20). It takes on the sense of persecuting persons, harassing them (Deu. 30:7); sometimes with words alone (Job 19:22). Figuratively, it describes chasing rewards (Isa. 1:23); or strong drink (Isa. 5:11). To pursue one's enemies to darkness means to utterly wipe them out (Nam. 1:8). In its passive sense, it means to be chased (Isa. 17:13). In its passive stem in Ecc. 3:15, it refers to what has vanished, passed away.

With earnest travel, and with wearisome toil, she shall attempt every way to get to them, but to no purpose: afflictions and sorrows surround Israel; these Israel can by no means break out of to these lovers, and they, like false lovers, hasten as fast and as far from this adulteress as they can.

Her lovers are idols and idolaters, her false friends, and false gods.

אֵת

’ēṯ: This particle points out the definite direct object in a biblical Hebrew sentence. It is usually not translatable. It is normally employed in Hebrew prose but may often be missing in Hebrew poetry. It occurs as ’eṯ, ’eṯ-, or ’ēṯ-. It may take pronominal suffixes, ’ôtı̄y, me; ’ôtkā, you, etc. (1Sam. 8:7). Used before mı̄y, ’eṯ mı̄y, it indicates whom. In fact, it is able to point out any kind of accusative in a sentence (cf. 1Kgs. 15:23). It is used thousands of times in the Old Testament.

her lovers...

אָהַב

’āhaḇ: A verb meaning to love. The semantic range of the verb includes loving or liking objects and things such as bribes (Isa. 1:23); wisdom (Pro. 4:6); wine (Pro. 21:17); peace, truth (Zec. 8:19); or tasty food (Gen. 27:4, 27:9, 27:14). The word also conveys love for other people (Gen. 29:32; Ruth 4:15; 1Kgs. 11:1); love for God (Exo. 20:6; Psm. 116:1); and also God's love of people (Deu. 4:37; 1Kgs. 10:9; Hos. 3:1).

but she shall not...

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).

They which hasten after such strange gods and helps, as this shameless harlot, shall meet with sorrow, but never overtake their desired help.

overtake...

נָשַׂג

nāśag̱: A verb meaning to overtake, to reach, to get. It often means to overtake, to catch up to someone (Gen. 31:25; 44:4, 44:6; Exo.14:9; 15:9; Num. 6:21). It is used figuratively of age, of years attaining a certain level (Gen. 47:9); or of joy and rejoicing arriving, becoming a reality (Isa. 35:10). It means to afford, to have at one's hand, the ability, to have sufficient (Lev. 5:11; 14:21); or to obtain, come into possession of property (Lev. 25:47).

them; she shall seek...

ָּקַשׁ

bāqaš: A verb meaning to seek, to require; to try to obtain. It is used to describe subjects seeking or requiring various things for various reasons: a stolen object (Gen. 31:39); persons (Gen. 37:15-16); someone's life (Exo. 4:19; 24); evil against someone (1Sam. 25:26) or good (Neh. 2:10; Psm. 122:9).

It denotes seeking someone's presence, especially the Lord's (1Kgs. 10:24; Hos. 5:15) or His word (Amos 8:12). Prayer was a means of seeking the Lord's will (Dan. 9:3). In the passive use of the verb, something is sought for (Jer. 50:20; Ezk. 26:21) or is examined (Est. 2:23).

As is the manner of immodest strumpets; it speaks also her obstinate resolution in her way: so Israel forsook a God that would have sought him to do him good, and by no disappointments would be (for a long time), taken off from this frantic wildness, of seeking to idols that could do him no good.

them, but shall not... see but she shall not above.

find...

מָצָא

māṣā’: A verb meaning to find, attain. The verb is employed in both the active and passive senses (to be found). In addition, it is also used in a causative sense, to cause to find. Finally, the word is employed in several idioms that carry special meanings. The word is used to indicate finding or seeking just about anything: water (Gen. 26:32; Exo. 15:22); a place, goal, or location (Gen. 8:9); a knowledge of the Lord (Pro. 2:5); the word of the Lord (Amos 8:12); or words of wisdom (Pro. 4:22). The word indicates coming on something (Gen. 44:8); of finding something (Job 11:7; Ecc. 3:11). Additional idiomatic phrases include finding heart, meaning to be able to do something (2Sam. 7:27); finding the vigor (life) of one's hand, renewing one's strength (Isa. 57:10); to not be found, not to exist or be dead (Job 20:8). The meanings discussed are used in passive constructions as well. Persons being sought are found (Gen. 18:29-30; Jos. 10:17); and crime or evil can be found out (Exo. 22:4, 3; 1Sam. 25:28); as can evildoers (Exo. 22:2,1, Exo. 22:7, 6). The verb means to happen to be, literally to be found, in several passages (Deu. 17:2; 18:10; Jer. 5:26). Finally, in the passive usage of the verb, it means not sufficient for someone, as in Jos. 17:16 where the hill country was not found to be sufficient for the people of Joseph. In the stem indicating cause, the verb can mean to bring on someone their just desserts, i.e., to cause proper justice to find them (Job 34:11; cf. Job 37:13). In 2Sam. 3:8, the verb indicates the deliverance of someone into the power of another person, i.e., to make someone be found in the hand of another, in this case in the hand of David.

The final issue of all is at last, she is wearied in her folly, tired with fruitless labor, and sits down hopeless of ever finding help from idols and idolaters.

them: then shall she say,...

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).

I will go...

הָלַךּ

hālaḵ: A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).

Restless, she will try one way more; if she only had tried this sooner, this would have been successful. She will return, come back, and seek to her Husband.

and 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).

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 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).

my first...

רִאשׁוֹן

ri’šôn, רִאשׂן

ri’šōn: An adjective meaning first, former, foremost, earlier, head, chief. This term occurs 182 times and denotes that which comes first among given items, whether in place, rank, or order (Gen. 25:25, 32:17, 18; 2Kgs. 1:14) or (more frequently) in time. Moses had the Tabernacle set up in the first month, just as the Lord commanded (Exo. 40:2, 40:17; cf. Num. 9:5; Ezra 7:9; Ezk. 45:18, 45:21). Zechariah warned the exiles who returned to the Promised Land from the Babylonian captivity not to be like their ancestors who refused to listen to the former prophets (Zec. 1:4, 7:7, 7:12). The Lord declares Himself to be the first and the last, the Eternal One (Isa. 44:6, 48:12). In later Hebrew, the word came to signify the highest in rank or authority (i.e., chief, head). The archangel Michael is portrayed as holding the rank of chief prince (Dan. 10:13; cf. 1Chr, 18:17; Est, 1:14). This word is derived from the noun rō’š.

husband;...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

i.e. God, who had married Israel to himself, who was her Husband indeed: all others were as adulterers, as deceivers and seducers, who abuse the credulity of wanton women first, and next abuse their husbands’ beds.

For then was it better with me than now: how much the tune is changed! (In Hosea 2:5), all her gallantry, her feasts, her rich apparel, these are gifts of her lovers; not a word of her Husband’s greatest kindnesses. But now she sees and confesses that the least of her Husband’s kindnesses was better than the greatest kindness of these her paramours, and at worst with her Husband she was better than at best with adulterers.

You cannot try out the world and then come back to God anytime you want to. That is what Israel found out, and it is what Christians find out also. God did not want part of their love, He wanted all. Loyalty to God involves forsaking the entire world. Israel suddenly realizes that she was much better off when she was with God.

Her frantic efforts to find her lovers would be thwarted (Hos. 2:7). As a last resort, she would resolve to return to her Husband, the Lord, opening the way for restoration. The reality behind this figurative portrayal of judgment probably included drought, invasion, and exile (cf. Hos. 2:9, 2:11-12; Lev. 26:18-22).

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).

then...

אָז

’āz, מֵאָז

mē’āz: An adverb meaning then, at that time, or since. This word may introduce something that used to be so (Gen. 12:6); what happened next in a narrative (Exo. 15:1); or what will happen in the future (Isa. 35:5-6). On occasion, it is also used as a preposition, such as in Ruth 2:7, "Even from the morning" (KJV).

was it better...

טוֹב

ṭôḇ, טוֹבָה

ṭôḇāh, טֹבָה

ṭōḇāh: An adjective meaning good, well-pleasing, fruitful, morally correct, proper, convenient. This word is frequently encountered in the Old Testament and is roughly equivalent to the English word good in terms of its function and scope of meaning. It describes that which is appealing and pleasant to the senses (Num. 14:7; Est. 1:11; Psm. 52:9,11); is useful and profitable (Gen. 2:18; Zec. 11:12); is abundant and plentiful (Gen. 41:22; Jdg. 8:32); is kind and benevolent (1Sam. 24:18, 19; 2Chr. 5:13; Nam. 1:7); is good in a moral sense as opposed to evil (Gen. 2:17; Lev. 27:14; Psm. 37:27); is proper and becoming (Deu 1:14; 1Sam. 1:23; Psm. 92:1, 2); bears a general state of well-being or happiness (Deu. 6:24; Ecc. 2:24); is the better of two alternatives (Gen. 29:19; Exo. 14:12; Jon. 4:3). The creation narrative of Genesis 1 best embodies all these various elements of meaning when the Lord declares each aspect of His handiwork to be "good."

with me then now...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy: A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9, 5; Jdg. 15:7; Psm. 40:2, 3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

As a last resort, she would resolve to return to her Husband, the Lord, opening the way for restoration. The reality behind this figurative portrayal of judgment probably included drought, invasion, and exile (cf. Hos. 2:9, 2:11-12; Lev. 26:18-22).