Book of Jeremiah Chapter 50 Vs. 19

 Judgment on Babylon

Jer 50:19 And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.

And I will bring...

שׁוּב

šûḇ: A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).

The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).

The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).

In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).

This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).

Israel...

יִשְׂרָאֵל

yiśrā’ēl: A proper noun designating Israel:

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

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

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

again to...

אֵל

’ēl, אֶל

’el: A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom 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).

his habitation,...

נָוֶה

nāweh, נָוָה

nāwāh: I. A masculine noun depicting a shepherd's abode, a camp; a flock. It refers to any place of habitation, natural or man-made. Its most famous reference is to the land of Canaan, Zion (Exo. 15:13; Psm. 79:7; Jer. 10:25). It refers to the pasturage used for sheep and the work of pasturing itself (2Sam. 7:8). It refers to Jerusalem and the Temple as places of God's habitation (2Sam. 15:25). It refers to any place of abode (Job 5:3, 5:24), figuratively or literally, (Prov. 3:33). It is used even of deserted areas (Isa. 27:10; Ezk. 25:5).

II. A feminine noun indicating a dwelling, a habitation, a pasturage. It has many of the same uses as I. It refers to green pasturage in the beloved psalm (Psm. 23:2) and to other types of pasturage: wilderness pastures (Jer. 9:10,9; Joel 1:19); pasturage used by shepherds (Amos 1:2). In an ironic passage, the seacoast is termed "pastures" after God's judgments (Zep. 2:6). It refers to the land of Jacob, Canaan (Lam. 2:2).

and he shall feed...

רָעָה

rā‛āh: I. A verb meaning to feed, to tend; to be a shepherd. It means in general to care for, to protect, to graze, to feed flocks and herds (Gen. 30:31, 30:36; 37:2; Exo. 3:1; 1Sam. 17:15). In its participial form rō‛eh, it can mean shepherd (Gen. 4:2); sheepherders (Gen. 29:9). Shepherds pasture, lead the sheep, flocks to eat (Job. 24:2). It is used figuratively of God as the Shepherd of Jacob and his people (Gen. 48:15; Isa. 40:11; Hos. 4:16). The king of Israel was to shepherd the people for God (2Sam. 5:2; 7:7; Jer. 3:15). The masculine participle refers to the leaders of God's people (Jer. 2:8; 22:22; Ezk. 34:2-3, 34:8, 34:10). God is pictured as the one who shepherds an individual soul, a person (Psm. 49:14,15). It is used figuratively to describe the lips of the wise as shepherding the people (Pro. 10:21). It is used figuratively of the land of Israel, the pastures of the shepherds mourn or dry up (Amos 1:2). It indicates the grazing, feeding of animals, flocks, herds, cattle (Gen. 41:2). Fools feed on folly, not wisdom (Pro. 15:14).

II. A verb meaning to associate with, to be a companion, to be a friend. It indicates a relationship of friendship between persons (Jdg. 14:20); or to live in an area and develop associations with the people of the land (Psm. 37:3). It indicates a person who regularly associates with a group of persons, a companion, an associate, a friend, sharing common ideas and activities (Pro. 13:20; 22:24; 28:7; 29:3).

on Carmel...

כַּרְמֶל

karmel: A proper noun designating Carmel. The name means "fruitful land."

A. It is a high mountain protruding out from the Mediterranean coastline in northern Israel in Manasseh. By extension it refers to the range of hills in this territory as well. It was the place where Elijah defeated the prophets of Baal and restored Yahweh, the Lord, as God in Israel (1Kgs. 18:19-42). It was known for its beauty (Song 7:5,6) and prominent position in the land. Its "withering" or "blossoming" tended to be used as a sign of blessing or judgment from the Lord (Amos 1:2; 9:3; Mic. 7:14, NIV, "fertile pastureland's"). In some places, it is translated as "fertile land" (esp. NIV, Isa. 16:10) or "fruitful place" (KJV, Jer. 2:7; 4:26).

B. A city near Hebron (Jos. 15:55; 1Sam. 15:12; 25:2, 25:5, 25:7, 25:40).

and Bashan,...

בָּשָׁן

bāšān: A proper noun designating Bashan. The name of a region east of the Jordan River ruled by Og, king of Bashan. It was east and north of the Sea of Galilee. The Lord gave it into the hands of Israel (Num. 21:33). It was given to Manasseh as an allotment (Num. 32:33). The Yarmuk River cut across it. Its fertile lands were legendary (Deu. 32:14; Psm. 22:12,13; Isa. 2:13; Ezk. 39:18). Both David and Solomon were in charge of it (1Kgs. 4:13, 4:19). It was seized by various foreign powers during the vicissitudes of Israel's history (cf. 2Kgs. 10:33; 14:25). It was an object of prophetic judgment by Jeremiah (Jer. 22:20), but its return to Israel is a part of the future hope of the prophets (Jer. 50:19; Mic. 7:14).

and his soul...

נֶפֶשׁ

nep̱eš: A feminine noun meaning breath, the inner being with its thoughts and emotions. It is used 753 times in the Old Testament and has a broad range of meanings. Most of its uses fall into these categories: breath, literally or figuratively (Jer. 15:9); the inner being with its thoughts and emotions (Jdg. 10:16; Pro. 14:10; Ezk. 25:6); and by extension, the whole person (Gen. 12:5; Lev. 4:2; Ezk. 18:4). Moreover, the term can cover the animating force of a person or his or her dead body (Lev. 21:11; Num. 6:6; Jer. 2:34). It is even applied to animals in a number of the above senses: the breath (Job 41:21, 13); the inner being (Jer. 2:24); the whole creature (Gen. 1:20); and the animating force (Lev. 17:11). When this word is applied to a person, it doesn't refer to a specific part of a human being. The Scriptures view a person as a composite whole, fully relating to God and not divided in any way (Deu. 6:5; cf. 1Th. 5:23).

shall be satisfied...

שָׂבַע

śāḇa‛, שָׂבֵעַ

śābēa‛: A verb meaning to be satisfied, to be filled, to be full. It basically means to be satisfied, to have had enough of something or too much: Israel had enough meat (quail) to eat in the desert, even more than enough (Exo. 16:8, 16:12); in Canaan Israel would be satisfied with all kinds of food and drink (Deu. 6:11). One of God's judgments was not to provide sufficient food to a disobedient people (Lev. 26:26; Hos. 4:10; Amos 4:8; Mic. 6:14). It is used figuratively of being filled with, satiated with anxiety, suffering (Job 7:4); weary of life (1Chr. 23:1). It is used figuratively of God's having enough, being sated with burnt offerings (Isa. 1:11). It describes a positive state of being satisfied with children, having ample offspring (Psm. 17:14); but also of, in place of offspring, being satisfied, full, with seeing God, enjoying His presence (Psm. 17:15). A sick person has enough troubles (Psm. 88:3,4); an evil person becomes satiated, sated, with their own evil deeds (Pro. 1:31). It depicts figuratively a sword in battle being satiated (Jer. 46:10). The prophet was filled with bitterness from the hand of the Lord (Lam. 3:15). Wine is depicted as causing an arrogant, proud, haughty person to become insatiable, like Sheol (Hab. 2:5). Persons who seek the Lord will become satisfied, even when they are afflicted (Psm. 22:26,27).

upon mount...

הַר

har: A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deu. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deu. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’^elohı̄ym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deu. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mō’ēḏ or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Ezk. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Pro. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).

Ephraim...

אֶפְרַיִם

’ep̱rayim: A proper noun designating Ephraim:

A. The second son of Joseph. The name is a dual form and indicates fruitfulness (Gen. 41:52). He was born in Egypt as was Manasseh (Gen. 46:20) by Asenath, the daughter of Potiphera, Priest of On (Heliopolis, "city of the sun"). Jacob recognized the two boys as his by adoption (Gen. 48:5). Jacob blessed Ephraim, the younger, ahead of Manasseh, the elder (Gen. 48:20). His descendants were numerous (Num. 26:28; 1Chr. 7:20, 7:22).

B. The name refers to the territory allotted to Ephraim (A above), the tribe formed by his descendants. The tribe became tens of thousands (Deu. 33:17). The location of the tribal land was in central Israel, bordered on the north by Manasseh, the west by Dan, the south by Dan-Benjamin, the east by Manasseh (Jos. 16). The name "Ephraim" became synonymous for Northern Israel. Ephraim and the north broke away from Judah and the line of David after Solomon's death (1Kgs. 12:12-19). The prophets saw a day when Ephraim would be reunited with David and Judah, one nation-Israel, again (Ezk. 37:15-17; Zec. 9:10, 9:13; 10:7). The Lord never cast off Ephraim (N. Israel) fully, for he loved them (Hos. 11:8).

and Gilead...

גִּלְעָד

gil‛āḏ: A proper noun designating Gilead:

A. A term used generally to refer to a mountainous, rugged area east of the Jordan and south of the Yarmuk River. Its name means "heap of a witness." At times it reached as far south as the northern tip of the Dead Sea. In some cases, it is spoken of as if it extended south to the Arnon River. It reached eastward to the eastern desert area. Basham was to the north of it; the Jabbok River is in its central area. The tribe of Gad lived in its central territory; Manasseh (N) and Reuben (S) touched it on the north/south respectfully. The name Gilead could apply to all of the Transjordanian territory (Deu. 2:36; 34:1; Jdg. 10:4-18; 11:5-29; 12:4-7; 20:1; Jer. 50:19). Each reference to Gilead must be studied in context to discern exactly what area is being referred to. It was a place of great abundance and prosperity (Song 4:1; 6:5; Jer. 22:6; Zec. 10:10). The term "balm of Gilead" expressed its healthy and proverbial luxury and wealth (Jer. 8:22; 46:11). It was, at times, a place where rebellions and wars were rampant (1Kgs. 22:1-4; 2Kgs. 8:28). In the narrowest use of the word, it refers to a city (Hos. 6:8).

B. It refers to a mountain west of the Jordan River. Some suggest the reference may be to Mount Gilboa.

C. The name of Manasseh's grandson and son of Machir (Num. 26:29-30). He fathered the Gileadites (Jos. 17:1-6). The heads of this clan demanded a ruling about the inheritance laws for families that had daughters but no sons.

D. The father of one of Israel's infamous judges (Jdg. 11:1-2). His mother was a prostitute.

E. It refers to Gilead, a Gadite chief, who was the son of Michael.

Book of Jeremiah Chapter 50 Vs. 18

 Judgment on Babylon

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

Therefore...

כֵּן

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

thus...

כֹּה

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

saith...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

the Lord...

יְהוָֹה

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

of hosts,...

צָבָא

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

the God...

אֱלֹהִים

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

Of Israel;...

יִשְׂרָאֵל

yiśrā’ēl: A proper noun designating Israel:

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

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

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

Behold,...

הִנֵּה

hinnēh: A interjection meaning behold, look, now; if. It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context. Its main meanings can only be summarized briefly here: It stresses a following word referring to persons or things (Gen. 12:19; 15:17; 18:9). It is used to answer, with the first person suffix attached, when one is called (Gen. 22:1, 22:7; 27:1; Exo. 3:4; 1Sam. 3:4). It is used of God's response (Isa. 52:6; 58:9; 65:1). It indicates a call to realize something God or others have done (Gen. 1:29; 17:20). It is followed with a particle of entreaty nā’ when a request is involved (Gen. 12:11; 16:2; 1Kgs. 20:31). It can call attention to something about to happen, a future reference (Exo. 32:34; 34:10). It is used to announce the Lord's sending of a child as a sign (Isa. 7:14). The word adds vividness and emotional involvement for the reader: "Behold, it was very good" (NASB) (Gen. 1:31; 6:12; 8:13; 18:2; 37:7; Amos 7:1; 8:1). Finally, it is used to introduce a formula of challenge (Jer. 21:13). In a few passages, it has the sense of if (Lev. 13:5-6, 13:8; Deu. 13:14, 15; 1Sam. 20:12).

I will punish...

פָּקַד

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

אֵל

’ēl, אֶל

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

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

the king...

מֶלֶךּ

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

of Babylon...

בָּבֶל

bāḇel: A proper noun designating Babel or Babylon, a name meaning "confession" and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, "a mighty warrior" and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers (ziggurats) were built to approach the gods as humankind deemed necessary. God stopped the building of these "towers of hubris" (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Eze., Dan., Mic., Zec.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deu. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zec. 2:7, 11).

and his land,...

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25. 26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

as...

אֲשֶׁר

’^ašer: This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deu. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’^ašer in the construct or "of" state, e.g., Gen. 39:20, "The place where the king's prisoners were confined."

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

the king... see the king above.

of Assyria...

אַשּׁוּר

’aššûr: A proper noun designating Asshur:

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

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

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).