Book of Jeremiah Chapter 50 Vs. 1

 

Judgment on Babylon

Jer 50:1 The word that the LORD spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet.

The word... The 90th and last prophecy in Jeremiah (Jeremiah 50:1-51:64. Jer. 50:1-12, 18, 50:21-38, 50:41-46; 51:1-4, 51:9-25, 51:27-35, 51:38-61 fulfilled; Jer. 50:13, 50:19-20, 50:39-40; 51:5-8, 51:26, 51:36-37, 51:62-64 unfulfilled).

דָּבָר

dāḇār

A masculine noun meaning word, speech, matter. This frequent word has a wide range of meanings associated with it. It signified spoken words or speech (Gen. 11:1; Isa. 36:5; Jer. 51:64); a command or royal decree (Est. 1:12, 1:19); a report or tidings (Exo. 33:4); advice (Jdg. 20:7); poetic writings of David (2Chr. 29:30); business affairs (1Chr. 26:32); a legal cause (Exo. 18:16); the custom or manner of activity (Est. 1:13); and something indefinite (thing, Gen. 22:16). Most important was the use of this word to convey divine communication. Often the word of the Lord signified the revelation given to prophets (2Sam. 7:4; Jer. 25:3; Hos. 1:1). Similarly, the Ten Commandments were literally called the ten words of the Lord (Exo. 34:28; Deut. 4:13).

that...

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; Deut. 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."

the Lord spake...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14, Exo. 17:15; Jdg. 6:24).

spake...

דָּבַר

dāḇar

A verb meaning to speak, to say. God told Moses to tell Pharaoh what He said (Exo. 6:29). It can mean to promise (Deut. 1:11). When used with the word song, it can mean to sing or chant (Jdg. 5:12). The word can also mean think, as when Solomon spoke in his heart (Ecc. 2:15). In Jeremiah, it means to pronounce judgment (Jer. 1:16). This verb also refers to speaking about or against someone (Mal. 3:13) or someone speaking to someone else (Mal. 3:16). It is closely related to the Hebrew noun dāḇār.

against...

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).

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., Zech.). 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 (Deut. 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).

the land...

אֶרֶץ

’ereṣ

A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25, 26; Prov. 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; Deut. 28:63-64; Jer. 7:7).

of the Chaldeans...

כַּשְׂדִּים

kaśdiym

A proper noun designating Chaldean, Babylonian:

A. The gentilic name of the inhabitants of a city Babylon and area Babylonia located in southern Mesopotamia on the Euphrates River. The city's ancient ruins are located ca. 50 miles south of modern Baghdad, Iraq. The term Chaldeans is also rendered as Babylonians in various translations. (see e.g., 2Kgs. 24:2 in NIV and textual note there). Isaiah called the people of Babylon Babylonians or Chaldeans (Isa. 13:19). The city of Babylon and the subsequent kingdom of Babylon or Babylonia were founded by Nimrod, the famous descendant of Cush and his father Ham (Gen. 10:6-10). The land of Shinar (Gen. 11:1-2) is the location where the Tower of Babel was constructed, and Daniel deftly places the exiles of Judah in the land of Shinar (Dan. 1:1-4). Abraham was called out from among the Chaldeans living in Ur (Gen. 11:31; 15:7). The Neo-Babylonian Empire (626-539 B.C.) played a major role in the Old Testament, and its greatest ruler was a Chaldean king (Ezra 5:12). The nation and its people were subject to scathing invective prophecies from the Lord's messengers (e.g., Jer. 50:1-51:64).

B. A technical use of the word Chaldeans kaśdiym in Hebrew refers to a group of priestly people who were given to the study of the heavenly bodies (Dan. 2:2). They were often consulted by kings and leaders for advice. Their presence in Babylonia in the time of Nebuchadnezzar is confirmed.

C. A use of the word to refer to the nation or land of Chaldea, Babylon (Jer. 50:10; 51:24, 51:35).

by...

יָד

yāḏ, יַד אַבְשָׁלוֹם

yaḏ ’aḇšālôm

A feminine noun meaning hand, strength. This word frequently appears in the Old Testament with literal, figurative, and technical uses. Literally, it implies the hand of a human being (Lev. 14:28; Jer. 36:14) and occasionally the wrist (Gen. 38:28). Metaphorically, it signifies strength or power (Deut. 32:36; Isa. 37:27); authority or right of possession (Gen. 16:9; 2Chr. 13:16); location or direction (Num. 24:24; Psm. 141:6); the side of an object (1Sam. 4:18); a fractional portion of the whole (Gen. 47:24; Neh. 11:1). In a technical sense, the word is used to identify the upright supports for the bronze laver (1Kgs. 7:35-36); the tenons for the Tabernacle (Exo. 26:17); and an axle (1Kgs. 7:32-33).

Jeremiah...

יִרְמְיָה

yirm^eyāh, יִרְמְיָהוּ

yirm^eyāhû

A proper noun designating Jeremiah:

A. A great prophet of Judah who prophesied 626-586 B.C. The meaning of his name is difficult, but it seems to mean "the Lord raises up" or "the Lord loosens," which fits his task-to prophesy the rising and/or falling of nations. He was the son of Hilkiah, a priest (Jer. 1:1-6). He prophesied to Judah, warning them to submit to God's servant Nebuchadnezzar, the king of Babylon, or be taken into exile (Jer. 25:1-38). He prophesied the Lord's word under Josiah on through the debacle of Jehoiakim's reign and Zedekiah's reign, the last king of Judah. He continued to prophesy in a context in which he was harassed and threatened by both the people of Judah and their leaders and by false prophets, such as Hananiah (Jer. 26-28).

He counseled and prophesied submission to Babylon. He charged the people and nations with breaking the covenant (Jer. 11) but gave them a hope of a New Covenant (Jer. 31:31-34). He described the seventy-year exile they would undergo (Jer. 25) but also a glorious return (Jer. 25:12 ff; 25:30-34).

He dictated a second version of his prophesies to Baruch his scribe after Jehoiakim burned an earlier draft (Jer. 36). He poured out oracles of judgment on the nations (Jer. 46-52), but he counseled Israel to circumcise their hearts (Jer. 4:4) to the Lord. His prophecies unheeded, he himself went into a forced exile in Egypt, where he uttered some concluding prophecies (Jer. 42-44).

B. The father of Hamutal, mother of Zedekiah (2Kgs. 24:18).

C. A Gadite who joined David while he was fleeing Saul; he was an army official or commander (1Chr. 12:10).

D. A family head of Manasseh who lived east of the Jordan River (1Chr. 5:24).

E. A leader of a group of Benjamites who defected to David while he was fleeing Saul; they were superb warriors (1Chr. 12:4).

F. A leader of a group of Gadites who followed David, not Saul; he was an army leader (1Chr. 12:13).

G. A priest who returned under Zerubbabel and Jeshua. The head of a priestly family (Neh. 12:1).

H. A leader of Levites who supported Nehemiah's covenant of renewal; he helped in the dedication of the wall (Neh. 10:2).

the prophet...

נָבִיא

nāḇiy’

A masculine noun meaning a prophet, a spokesman. The meaning is consistently one of prophet and inspired spokesman. Moses was the greatest prophet of the Old Testament (Deut. 34:10) and the example for all later prophets. He displayed every aspect of a true prophet, both in his call, his work, his faithfulness, and, at times, his doubts. Only Abraham is called a prophet before Moses (Gen. 20:7).

Moses received a call from God to speak His words and perform a specific task (see Exo. 3:4, 3:10; 4:17, 4:29; 5:1) with the promise that the Lord would be with him and help him accomplish it (see Exo. 3:12, 3:20; 4:12, 4:14-16). He responded, though reluctantly (see Exo. 3:11, 3:13; 4:1), and God did what He had said He would do (see Exo. 6:1; 14:30-31; 40:34, 40:38). Moses' prophetic voice spoke to Israel of the past (see Deut. 1-3), the present (see Deut. 4:1; 26:18), and the future (see Deut. 31:20-22), as would every major prophet after him. This pattern, or much of it, is found in the case of every true prophet (see Isa. 6; Jer. 1; Eze. 1-3; Hos. 1:2; Amos 7:14-15; Jon. 1:1). All the true prophets stood in the counsel of God to receive their messages (see 1Kgs. 22:19; Jer. 23:22; Amos 3:7).

This word describes one who was raised up by God and, as such, could only proclaim that which the Lord gave him to say. A prophet could not contradict the Law of the Lord or speak from his own mind or heart. To do so was to be a false prophet (Jer. 14:14; 23:16, 23:26, 23:30). What a prophet declared had to come true, or he was false (Deut. 18:22; Jer. 23:9).

The noun is found parallel to two other words meaning a seer, a prophet (ḥōzeh, rō’eh 1Sam. 9:9; 2Sam. 24:11), which tends to stress the visionary or perceptive aspects of a prophet's experiences. There were "sons of the prophets," a phrase indicating bands or companies of prophets, "son" in this case meaning a member (1Kgs. 20:35; 2Kgs. 2:3, 2:5; 4:1). Kings sometimes had a group of prophets around them (1Kgs. 22:22; 2Chr. 18:21-22). Prophets were designated from Israel (Eze. 13:2, 13:4); Samaria (Jer. 23:13); and Jerusalem (Zeph. 3:4). In an unusual development, David set aside some of the sons of Asaph, Heman, and Jeduthun to serve as prophets. Their prophesying was accompanied with musical instruments and possibly was brought on and aided by these instruments. This phenomenon is described mainly in the book of 2 Chronicles (see 2Chr. 20:14; 29:30). Evidently, Zechariah, the priest, also prophesied in that era. But Moses himself desired that all God's people have the Spirit of God on them, as did the prophets (Num. 11:29).

The 90th Prophecy in Jeremiah

130 Predictions—Fulfilled:

1. Babylon will be taken (Jer. 50:2).

2. Bel will be confounded.

3. Merodach will be broken in pieces.

4. The idols of Babylon will be broken.

5. Out of the north will come a nation against her (Jer. 50:3).

6. They will make her land desolate, and none will dwell therein.

7. Both man and beast will depart.

8. In those days the children of Israel will return to their land together with the children of Judah (Jer. 50:4).

9. They will go weeping back to their own land, seeking the Lord.

10. They will ask the way to Zion with their faces thither-ward (Jer. 50:5).

11. They both houses of Israel will say, Come, let us join ourselves to the Lord in a perpetual covenant that will not be forgotten.

12. I will raise up against Babylon an assembly of great nations from the north country and they will set themselves in array against her (Jer. 50:9).

13. From thence she will be taken.

14. Their arrows will be as of a mighty expert man.

15. None will return in vain—they will hit the mark.

16. Chaldea will be a spoil (Jer. 50:10).

17. All that spoil her will be satisfied.

18. You will be punished because you rejoiced over the fall of Israel, and because you have become lazy and careless (Jer. 50:11).

19. Your mother will be sore confounded (Jer. 50:12).

20. She that bore you will be ashamed.

21. The hindermost of the nations will be a wilderness and a desert.

22. Her enemies will surround Babylon, shout against her, and shoot at her (Jer. 50:14-15).

23. Her foundations will fall (Jer. 50:15).

24. Her walls will be thrown down.

25. The farmers will be cut off from Babylon (Jer. 50:16).

26. They will flee every one to his own land because of the invaders.

27. I will punish the king of Babylon and his land, as I have punished Assyria and her land (Jer. 50:18).

28. The inhabitants of Merathaim and Pekod will be destroyed (Jer. 50:21).

29. The invaders will do as I commanded.

30. The sound of battle and great destruction will be heard in the land (Jer. 50:22).

31. The hammer of the whole earth Babylon will be broken (Jer. 50:23).

32. Babylon will become a desolation among the nations.

33. I have laid a snare for you and you will be taken (Jer. 50:24).

34. You will not be aware of the time you will be taken (Jer. 50:24; Dan. 5:1-31).

35. You will be found and caught, because you have striven with Jehovah (Jer. 50:24).

36. The Lord will open His armory and bring forth the weapons of His indignation in the land of the Chaldeans.

37. They will come against her from the utmost borders (Jer. 50:26).

38. They will open her storehouses.

39. They will cast her up as heaps.

40. They will destroy her utterly and leave nothing of her.

41. Her bullocks will be slain (Jer. 50:27).

42. Her day of visitation will come.

43. Men will escape from Babylon and declare in Zion the vengeance of God upon her (Jer. 50:28).

44. Archers will camp against Babylon round about, so that none will escape.

45. She will reap what she has sown, for she has been proud against God (Jer. 50:29).

46. Her young men will fall in the streets (Jer. 50:30).

47. Her men of war will be cut off in that day.

48. The day will come when I visit you for your pride.

49. The proudest will stumble and fall (Jer. 50:32).

50. None will raise him up.

51. I will kindle a fire in his cities, and it will devour all round about him.

52. The Redeemer of both houses of Israel is strong and will plead their own land again, and disquiet the inhabitants of Babylon (Jer. 50:34).

53. A sword will be upon the Chaldeans, upon the inhabitants, the princes, wise men, liars, mighty men, horses, chariots, the mingled people, the women, and the treasures of Babylon (Jer. 50:35-37).

54. The people will be dismayed (Jer. 50:36).

55. The treasures of Babylon will be robbed (Jer. 50:37).

56. There will be a drought in Babylon, for the waters will be dried up (Jer. 50:38).

57. A people will come upon Babylon from the north, a great nation, and many kings will be raised up from the coasts of the earth (Jer. 50:41).

58. They will hold the bow and lance (Jer. 50:42).

59. They will be cruel and without mercy.

60. Their voice will be like the roar of the sea.

61. They will ride upon horses, every one in array, to battle you.

62. The king of Babylon will hear of the report of them, and his hand will wax feeble (Jer. 50:43; Dan. 5:1-31).

63. Anguish will take hold of him as a woman in travail (Jer. 50:43).

64. He will come up like a lion from the swelling of Jordan (Jer. 50:44).

65. The conquest will be quickly over and the invader will suddenly pass on.

66. He will make their habitation desolate (Jer. 50:45).

67. The earth will be moved at the taking of Babylon (Jer. 50:46).

68. The cry will be heard among the nations.

69. I will raise up a destroying wind against Babylon and those against Me (Jer. 51:1).

70. Fanners will come and fan her and make her land empty (Jer. 51:2).

71. In the day of trouble, they will be against her round about.

72. Her host will be destroyed (Jer. 51:3).

73. The slain will fall in the land of the Chaldeans, and they that are thrust through in her streets (Jer. 51:4).

74. Babylon will be forsaken, and everyone will flee to his own country (Jer. 51:9).

75. The Lord will bring forth our righteousness (Jer. 51:10).

76. The Lord will raise up the spirit of the Medes to destroy Babylon and avenge His temple (Jer. 51:11-12).

77. The end of Babylon will come (Jer. 51:13).

78. I will fill you with men as with caterpillars, and they will lift up a shout against you (Jer. 51:14).

79. The graven images will perish (Jer. 51:18).

80. I will break the nations in pieces with you Cyrus and will destroy kingdoms (Jer. 51:20).

81. With you will I break in pieces the horse and his rider, and the chariot and its rider (Jer. 51:21).

82. I will break in pieces man and woman, old and young, servants and maids, captains and rulers (Jer. 51:21-23).

83. I will render unto Babylon and all the inhabitants of Chaldea their evil that they have done to Zion (Jer. 51:24).

84. I will stretch out My hand upon you, roll you from the rocks, and make you like a burnt mountain (Jer. 51:25).

85. A standard will be set in the land and a trumpet will be blown among the nations to appoint a captain against Babylon (Jer. 51:27).

86. The horses will come up against her as the rough caterpillars.

87. The nations will be prepared against her with kings of the Medes and their captains and rulers (Jer. 51:28).

88. The land will tremble with sorrow, for Babylon will become a desolation without an inhabitant (Jer. 51:29).

89. The mighty men of Babylon will forbear to fight (Jer. 51:30).

90. They will remain in their holds.

91. Their might will fail.

92. They will become weak as women.

93. They will burn her dwelling places.

94. They will break her bars.

95. One messenger will run to meet others to show the king of Babylon that his city is taken at one end, that the passages are stopped, the reeds burned with fire, and the men of war afraid (Jer. 51:32).

96. In a little while the time of the harvest of Babylon will come (Jer. 51:33).

97. Israel will complain: Nebuchadnezzar has crushed me and made me like an empty vessel; he has swallowed me like a dragon and filled his belly with my delicacies; and he has cast me out (Jer. 51:34).

98. Babylon will be repaid for what she has done to me (Jer. 51:35).

99. They will roar together like lions, and yell like lion’s whelps (Jer. 51:38).

100. In their heat I will make their feasts.

101. I will make them drunken, that they may rejoice and sleep a perpetual sleep, and not wake (Jer. 51:39; cp. 50:1-46:57).

102. I will bring them down like lambs to the slaughter (Jer. 51:40).

103. Babylon will be taken and the whole earth will be surprised (Jer. 51:41).

104. Babylon will become an astonishment among all nations.

105. The sea the flooded Euphrates will come upon Babylon (Jer. 51:42).

106. Her cities will become desolate, a dry land, and a wilderness where no man will dwell (Jer. 51:43).

107. I will punish Bel (Jer. 51:44).

108. I will bring forth out of the mouth that which he has swallowed up.

109. Nations will flow to him no more.

110. The wall of Babylon will fall

111. My people will go from Babylon and not partake of her judgment (Jer. 51:45).

112. A rumor will be heard one year after another and violence civil war in the land (Jer. 51:46).

113. The days come that I will bring judgment upon the graven images of Babylon (Jer. 51:47).

114. Her whole land will be confounded.

115. All her slain will fall in the midst of her.

116. Then the heaven and earth will sing for Babylon (Jer. 51:48).

117. Spoilers will come unto her from the north.

118. Babylon will cause the slain of Israel to fall, so at Babylon the slain of all the earth will fall (Jer. 51:49).

119. Strangers will come into the Lord’s house (Jer. 51:51).

120. The days come that I will do judgment upon her graven images (Jer. 51:52).

121. Through all the land the wounded will groan.

122. Though Babylon should exalt herself to heaven, yet from Me will come spoilers to bring her down (Jer. 51:53).

123. A great sound of a cry will come from Babylon and great destruction from the land of the Chaldeans (Jer. 51:54-55).

124. The spoiler will come upon her, and her mighty men will be taken

(Jer. 51:56).

125. All the bows of Babylon will be broken.

126. I will make her princes, wise men, captains, rulers, and mighty men drunk; and they will sleep perpetual sleep, and not wake (Jer. 51:57; cp. 50:39).

127. The broad walls of Babylon will be utterly broken (Jer. 51:58).

128. Her gates will be burned with fire.

129. The people will labor in vain and the folk in the fire.

130. The invaders will be weary with so much work in the destruction.

Twenty-one Predictions—Unfulfilled:

1. Because of the wrath of the Lord Babylon will be wholly desolate (Jer. 50:13).

2. Everyone going by Babylon will hiss at her plagues.

3. I will bring Israel again to her habitation (Jer. 50:19).

4. He will feed on Carmel and Bashan.

5. His soul will be satisfied upon Mount Ephraim and Gilead.

6. In those days and in that time, the iniquity of Israel and the sins of Judah will be sought for and will not be found.

7.The wild beasts will dwell there.

8. Owls will dwell there.

9.Babylon will be inhabitated no more forever and will not be dwelt in from generation to generation.

10. As God overthrew Sodom and Gomorrah and the neighboring cities, so will no man abide there, nor any son of man dwell therein (Jer. 50:40).

11. My people will flee out of Babylon and deliver every man his soul (Jer. 51:6).

12. The time for the Lord’s vengeance will come when He renders to her a recompense.

13. Babylon will be a cup in the Lord’s hand, making all nations drink until they are mad (Jer. 51:7).

14. Babylon will become suddenly fallen and destroyed (Jer. 51:8).

15.They will not take a stone from the ruins of Babylon to use for a corner stone or for foundation stones (Jer. 51:26).

16.Babylon will be desolate forever.

17.I will take vengeance and dry up all her sea and make her springs dry (Jer. 51:36).

18.Babylon will become a dwelling place for dragons, an astonishment, and a hissing without an inhabitant (Jer. 51:37).

19.The Lord has spoken against this place to cut it off, both man and beast, and it will be desolate forever (Jer. 51:62).

20. Babylon will sink and rise no more from the evil that I will bring upon her (Jer. 51:64).

21.They will be weary.

The Announcement of Judgment

Jeremiah was commanded to announce to the nations the public humiliation of Babylon.

Book of Joel Chapter 3 Vs. 16

 The Lord Judges the Nations

The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. Joel 3:16

LORD also shall... God will personally lead His armies of heaven against those of the Antichrist (Joel 2:11; Isa. 63:1-5; Zec. 14:1-5; Mat. 24:29-31; 2Thes. 1:7-10; Jude 1:14-15; Rev. 11:15; 19:11-21).

The Lord...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4. The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

also shall roar...

שָׁאַג

šā’ag̱

A verb meaning to roar (in victory or distress). It describes the sound of a lion as it is attacking (Jdg. 14:5; Amos 3:4). It describes the Lord as He roars in unrelenting judgment against His people (Jer. 25:30; Hos. 11:10; Joel 3:16; Amos 1:2; 3:8). It describes the sound of thunder after lightning (Job 37:4). The enemies of the righteous roar as lions against them (Psm. 22:13; 74:4). It depicts the sound of aggressive, destroying rulers (Zeph. 3:3); or it indicates a person's crying out in distress (Psm. 38:8).

out of Zion...

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; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 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; Prov. 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 (Deut. 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; Eze. 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 (Deut. 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" (Deut. 33:11). Other uses almost always fall under one of the above categories.

and utter his... Christ, the Lamb, shall now appear as the Lion of the tribe of Judah, and utter his voice in his providence and judgments on the behalf of his church and people, signified by Zion and Jerusalem.

And therefore, said to roar and utter his voice from thence; he will be heard far and near, and strike terror in the hearts of his enemies (see Jer. 25:30).

נָתַן

nāthan

A verb meaning to give to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Prov. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deut. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Eze. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deut. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).

His voice...

קוֹל

qôl

A masculine noun meaning a voice, a sound, a noise, a cry. This is an all-encompassing word that is used of any kind of sound. It describes God's voice in the Garden of Eden (Gen. 3:8, 3:10); human voices, speech (Gen. 27:22; Jos. 6:10; 2Kgs. 7:10); singing (Exo. 32:18); laughter (Jer. 30:19); horse's hoofs (Jer. 47:3); animal sounds (1Sam. 15:14; Jer. 8:16). It is used of noises and sounds from inanimate objects: musical instruments, e.g., a shophar (Exo. 19:16; 20:18); a clap of thunder (Isa. 30:30; Amos 1:2); feet marching (1Kgs. 14:6); chariots (Nah. 3:2), etc. It refers to the content of speech, what is actually conveyed (Gen. 3:17, Exo. 3:18); also the contents of a written message (2Kgs. 10:6). In a special use, it refers to the sound meaning of a divine sign (Exo. 4:8). The speech and utterances of the Lord as qôl are found often (Gen. 22:18; 26:5; Exo. 5:2; Zec. 6:15). The phrase qôl gāḏôl means a loud great voice (Gen. 39:14). The idiom to lift up one's voice means to cry out, to plead (Gen. 21:16); to raise up one's voice means to prepare to cry out (Gen. 39:15). The phrase qôl qōre’ means a voice calls (Isa. 40:3, 40:6). It may bear the meaning of news, a report, hearsay (Gen. 45:16). The word is used as a personification of a person's blood crying out (Gen. 4:10).

and the heavens... will produce cosmic disorder (cf. Joel 2:10-11, Rev. 16:16, 16:18), Great revolutions will be made in the world, both in church and state, among the antichristian powers. And such as will also make them shake and tremble, as well as alter the form and frame of things among them (see Rev. 16:18). Changes in government, civil and ecclesiastic, are sometimes signified by such phrases (Hag. 2:6).

שָׁמַיִם

šāmayim

A masculine noun meaning sky, heaven, abode, firmament, air, stars. Although the word is plural or dual in form, it can be translated into English as singular or plural depending on the context. The word describes everything God made besides the earth: God made the heavens of the universe (Gen. 1:1; 14:19); the firmament or expanse which He created around the earth was named sky or heaven as well (Gen. 1:8). He stretched out the heavens (Isa. 40:22); creating them (Isa. 42:5; 45:18).

The heavens that humans observe with their senses are indicated by this word. The stars are part of the heavens (Gen. 15:5) and are personified in some cases (Jdg. 5:20); the sun and the moon, along with the stars, make up a major part of the hosts of heaven (Deut. 4:19). Unfortunately, these things were worshiped as gods by even the Israelites (Jer. 8:2). The heavens became a source of knowing the future and life in general, for scanners of the heavens and astrologers searched the heavens for signs (Isa. 47:13). A favorite pagan deity was the Queen of Heaven whom the people worshiped (Jer. 7:18; 44:17). God created waters above and below the heavens (Gen. 1:8-9). The clouds are a feature of the sky (Gen. 8:2; Jdg. 5:4; 1Kgs. 18:45; Job 26:13). The word indicates the total inhabited earth when it speaks of from under heaven, as when the Amalekites were to be destroyed from under heaven (Gen. 6:17, Exo. 17:14). The teacher of Ecclesiastes spoke of examining everything under heaven, i.e., everything done in the world in which humans live (Ecc. 1:13; 2:3; 3:1); birds and other fowl fly in the sky (Gen. 1:20). In God's new world, there will be a new heaven and a new earth (Isa. 65:17; 66:22).

The invisible heavens are the abode of God. Heaven is the Lord's throne; the earth is the resting place of His feet a beautiful metaphor of God's sovereignty over the universe (Isa. 66:1). He extends the heavens as the tent roof of the universe (Isa. 40:22); He dwells in heaven (1Kgs. 8:30, 8:32); yet He is not contained in even the heaven of heavens, the most exclusive part of the heavens (1Kgs. 8:27).

Heaven describes the place from which God operates: He calls to people from heaven (Gen. 21:17; 22:11). The Ten Commandments were spoken from heaven (Exo. 20:22; Neh. 9:13). He sent down manna from heaven for His people in the desert (Exo. 16:4). He is not merely a dweller in heaven, but He is the God of heaven (Gen. 24:3; 2Chr. 36:23; Ezra 1:2). The heavens grow old and pass away, but God is eternal (Job 14:12; Isa. 13:10; 65:17). Satan aspired to usurp God's reign in heaven and was cast out (Isa. 14:12-13). Elijah the prophet, because he faithfully followed the Lord, was taken up into heaven in a whirlwind (2Kgs. 2:1, 2:11).

and the earth...

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; Prov. 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; Deut. 28:63-64; Jer. 7:7).

shall shake...

רָעַשׁ

rā‛tas

A verb meaning to quake, to tremble, to shake, to leap, to be abundant. The word occurs thirty times in the Old Testament and most often refers to the physical, forceful (often violent), quick, back-and-forth movement of a physical body by an outside force. Frequently, the trembling or shaking takes place as nature's response to God's presence or to His activity of rendering divine judgment. Things shaken included the walls of a city (Eze. 26:10); the thresholds of doors (Amos 9:1); the heavens (Joel 2:10, 3:16; 4:16; Hag. 2:6); the mountains (Jer.4:24; Nah. 1:5); coast lands or islands (Eze. 26:15); kingdoms (Isa. 14:16); the earth or lands (Jdg. 5:4; 2Sam. 22:8; Psm. 60:2, 4; Psm. 68:8, 9; 77:18, 19; Isa. 13:13; Jer. 8:16; 10:10; 49:21); Gentile nations (Eze. 31:16; Hag. 2:7); and every living creature of creation (Eze. 38:20). Twice the term conveys a much different action than the one related above. In the first rare usage, the verb portrays the leaping ability of a warhorse (Job 39:20). The second unique use expresses the psalmist's desire that there be an abundance of grain in the land (Psm. 72:16).

be the hope... The object, author, ground, and foundation of their hope of salvation here and hereafter. In whom they may hope for and expect safety and security in the worst of times; since he will be their "refuge", or their "harbor". He will then demonstrate that He is Israel’s Refuge (cf. Psm. 46:1; 62:8; Isa. 25:4).

As it may be rendered; to whom they (God's people) may have recourse, to shelter and be screened from the rage and wrath of their enemies. And where they will be safe, till the indignation of God be over and past; and while calamities and judgments are upon the unchristian and ungodly world, they (God's people) will have nothing to fear amidst these storms, being in a good harbor.

the Lord will be the hope...

מַחְסֶה

maḥseh

A masculine noun designating a refuge, shelter. It indicates a place of safety and protection, security. It is used figuratively most often of God as a refuge for His people (Psm. 14:6; 46:1, 2; Psm. 61:3, 4; Psm. 62:7, 8; Psm. 71:7; 73:28; Prov. 14:26; Jer. 17:17; Joel 3:16; 4:16). It is used of various types of sheltering: from storms (Isa. 4:6; 25:4); from danger for people or animals (Psm. 104:18); a false retreat, a false haven of deceit or falsity (Isa. 28:15, 28:17).

of His people...

עַ ם

‛am, עָ ם

‛haym

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; Eze. 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 (Deut. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deut. 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; Deut. 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. Deut. 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; Deut. 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 (H1471). 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, non-ethnic 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 [Zeph. 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 (Prov. 30:25); or rock badgers (Prov. 30:26).

and the strength... Of all such who are Israelites indeed, the Lord's chosen, redeemed, and called people, both Jews and Gentiles. The author and giver of their spiritual strength.

מָעוֹז

mā‛ôz, מָעוֹזֶן

mā‛ôzen:

I. A masculine noun meaning a refuge, a fortress, a shelter. It signifies a stronghold or fortress (Eze. 24:25; 30:15; Dan. 11:7, 11:10, 11:19, 11:39); or a protected location or place of safety (Jdg. 6:26). It is used to modify sanctuary as a stronghold, indicating a temple possibly (Dan. 11:31). It also is used in the expression "god of fortresses," indicating a god of war (Dan. 11:38). It is used figuratively of God as a fortress (2Sam. 22:33; Nah. 3:11); the joy of God as a shelter or strength (Neh. 8:10); of God as one's strength or defense (Psm. 27:1); the way of God as a stronghold or refuge (Prov. 10:29).

A masculine noun meaning a stronghold, a fortress. It refers to all kinds of fortified locations and structures in Canaan (Isa. 23:11).

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; Prov. 7:7; Son. 2:3); the male offspring of animals (Lev. 22:28; Deut. 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; Eze. 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, Kadmo-nites, 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.

To exercise grace; to wrestle with God in prayer; to withstand spiritual enemies; to bear afflictions patiently, and to persevere to the end. Or he is their fortress; their strong hold and place of defense, where they are safe from every enemy, free from all distresses, enjoy solid peace and comfort, and have plenty of provisions (Isa. 33:16).

When Jesus comes to the earth as King of kings and Lord of lords, He will set His feet on the Mount of Olives, and it will cleave in two.

Zec. 14:4 "And his feet shall stand on that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south."

Jesus will enter the eastern gate and set up His reign in Jerusalem.

Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."

Jesus will reign as King. He is our Salvation.

The Lord will emerge from His sanctuary in Jerusalem in theophanic splendor (Joel 3:16; cf. Amos 1:2). His thunderous battle cry (cf. will roar… and thunder) will produce cosmic disorder (cf. Joel 2:10-11; Rev. 16:16, 16:18). He will then demonstrate that He is Israel’s Refuge (cf. Psm. 46:1; 62:8; Isa. 25:4) and Stronghold (cf. Psm. 9:9; 18:2; 27:1; 37:39; 43:2; 144:2).

An innumerable host will be assembled in the valley of decision (also called the Valley of Jehoshaphat, Joel 3:2, 3:12). Here the divine Judge’s verdict will be executed on the nations. As in earlier passages (cf. Joel 2:10, 2:31) the darkening of the heavenly bodies (Joel 3:15) serves as an ominous sign of the approaching day of the Lord (Joel 3:14). The Lord will then emerge from His sanctuary in Jerusalem in theophanic splendor (Joel 3:16; cf. Amos 1:2). His thunderous battle cry (cf. will roar… and thunder) will produce cosmic disorder (cf. Joel 2:10-11; Rev. 16:16, 16:18). He will then demonstrate that He is Israel’s Refuge (cf. Psm. 46:1; 62:8; Isa. 25:4) and Stronghold (cf. Psm. 9:9; 18:2; 27:1; 37:39; 43:2; 144:2).