Jeremiah 50
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Jeremiah 50
The Word Against Babylon
1The word that the LORD spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet.
Jamieson-Fausset-Brown
CHAPTER 50
Jr 50:1-46. Babylon's Coming Downfall; Israel's Redemption.
After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jr 51:59, 60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.
1. Compare Is 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
CHAPTER 50
Jr 50:1-46. Babylon's Coming Downfall; Israel's Redemption.
After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jr 51:59, 60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.
1. Compare Is 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
2Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces.
Jamieson-Fausset-Brown
2. Declare ... among ... nations--who would rejoice at the fall of Babylon their oppressor.
standard--to indicate the place of meeting to the nations where they were to hear the good news of Babylon's fall [Rosenmuller]; or, the signal to summon the nations together against Babylon (Jr 51:12, 27), [Maurer].
Bel--the tutelary god of Babylon; the same idol as the Phoenician Baal, that is, lord, the sun (Is 46:1).
confounded--because unable to defend the city under their protection.
Merodach--another Babylonian idol; meaning in Syria "little lord"; from which Merodach-baladan took his name.
2. Declare ... among ... nations--who would rejoice at the fall of Babylon their oppressor.
standard--to indicate the place of meeting to the nations where they were to hear the good news of Babylon's fall [Rosenmuller]; or, the signal to summon the nations together against Babylon (Jr 51:12, 27), [Maurer].
Bel--the tutelary god of Babylon; the same idol as the Phoenician Baal, that is, lord, the sun (Is 46:1).
confounded--because unable to defend the city under their protection.
Merodach--another Babylonian idol; meaning in Syria "little lord"; from which Merodach-baladan took his name.
3For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast.
Jamieson-Fausset-Brown
3. a nation--the Medes, north of Babylon (Jr 51:48). The devastation of Babylon here foretold includes not only that by Cyrus, but also that more utter one by Darius, who took Babylon by artifice when it had revolted from Persia, and mercilessly slaughtered the inhabitants, hanging four thousand of the nobles; also the final desertion of Babylon, owing to Seleucia having been built close by under Seleucus Nicanor.
3. a nation--the Medes, north of Babylon (Jr 51:48). The devastation of Babylon here foretold includes not only that by Cyrus, but also that more utter one by Darius, who took Babylon by artifice when it had revolted from Persia, and mercilessly slaughtered the inhabitants, hanging four thousand of the nobles; also the final desertion of Babylon, owing to Seleucia having been built close by under Seleucus Nicanor.
The Pulpit Commentary
Against; rather, concerning.
Babylon's fall and Israel's deliverance.
Jer_50:2, Jer_50:3
The prophet, with the eye of faith, sees his revelation accomplished. Babylon (like Moab) is taken; her idols are destroyed. In his exuberant joy, he calls on the bystanders to proclaim the good news to the sympathetic nations, and to set up (or rather, lift up) a standard (as Jer_4:6), to call the attention of those who might not be within hearing of the proclamation. The idols have been convicted of false pretensions; they are ashamed and dismayed (so we should render rather than confounded and broken in pieces) at the terrible result to their worshippers. Bel and Merodach are not different deifies, but merely different names of one of the two principal gods of the later Babylonian empire. Bel, it is true, was originally distinct from Merodach, but ultimately identified with him. Merodach was the tutelary god of Babylon, and Nebuchadnezzar seems to have been specially addicted to his worship, though, indeed, he mentions Nebo also with hardly less honour. This is the beginning of an inscription of this king's, preserved at the India House:—"Nebuchadnezzar, King of Babylon, glorious prince, worshipper of Marduk, adorer of the lofty one, glorifier of Nabu, the exalted, the possessor of intelligence" (Mr. Rodwell's translation, 'Records of the Past,' 5:113). Elsewhere Nebuchadnezzar speaks of Marduk as "the god my maker," "the chief of the gods," and of himself as "his (Marduk's) eldest son, the chosen of his heart." Her images. It is a very peculiar word (gillulim), specially frequent in Ezekiel, and also found in a chapter of Leviticus with which Ezekiel has affinities (Le 26:30). It evidently involves a sore disparagement of idol worship. The etymological meaning is "things rolled," which may be variously interpreted as "idol blocks" (Gesenius), or "doll images" (Ewald).
Out of the north. There was a peculiar mystery attaching to the north in the Hebrew mind, as, in fact, the word very for "north" in Hebrew (literally, the hidden) indicates. The burnt offering was to be sacrificed on the north side of the altar (Le Jer_1:11), and the four cherubim, in the vision of Ezekiel, are described as coming from the north (Eze_1:4). The horror with which Babylon was regarded was intensified, apparently, by its northern position (Jer_1:14), and now the "hidden" north again pours forth its swarms of warriors against Babylon herself. They shall remove, they shall depart; rather, they are fled, they are gone; almost the same clause occurs in Jer_9:10. The prediction is realized as past.
Against; rather, concerning.
Babylon's fall and Israel's deliverance.
Jer_50:2, Jer_50:3
The prophet, with the eye of faith, sees his revelation accomplished. Babylon (like Moab) is taken; her idols are destroyed. In his exuberant joy, he calls on the bystanders to proclaim the good news to the sympathetic nations, and to set up (or rather, lift up) a standard (as Jer_4:6), to call the attention of those who might not be within hearing of the proclamation. The idols have been convicted of false pretensions; they are ashamed and dismayed (so we should render rather than confounded and broken in pieces) at the terrible result to their worshippers. Bel and Merodach are not different deifies, but merely different names of one of the two principal gods of the later Babylonian empire. Bel, it is true, was originally distinct from Merodach, but ultimately identified with him. Merodach was the tutelary god of Babylon, and Nebuchadnezzar seems to have been specially addicted to his worship, though, indeed, he mentions Nebo also with hardly less honour. This is the beginning of an inscription of this king's, preserved at the India House:—"Nebuchadnezzar, King of Babylon, glorious prince, worshipper of Marduk, adorer of the lofty one, glorifier of Nabu, the exalted, the possessor of intelligence" (Mr. Rodwell's translation, 'Records of the Past,' 5:113). Elsewhere Nebuchadnezzar speaks of Marduk as "the god my maker," "the chief of the gods," and of himself as "his (Marduk's) eldest son, the chosen of his heart." Her images. It is a very peculiar word (gillulim), specially frequent in Ezekiel, and also found in a chapter of Leviticus with which Ezekiel has affinities (Le 26:30). It evidently involves a sore disparagement of idol worship. The etymological meaning is "things rolled," which may be variously interpreted as "idol blocks" (Gesenius), or "doll images" (Ewald).
Out of the north. There was a peculiar mystery attaching to the north in the Hebrew mind, as, in fact, the word very for "north" in Hebrew (literally, the hidden) indicates. The burnt offering was to be sacrificed on the north side of the altar (Le Jer_1:11), and the four cherubim, in the vision of Ezekiel, are described as coming from the north (Eze_1:4). The horror with which Babylon was regarded was intensified, apparently, by its northern position (Jer_1:14), and now the "hidden" north again pours forth its swarms of warriors against Babylon herself. They shall remove, they shall depart; rather, they are fled, they are gone; almost the same clause occurs in Jer_9:10. The prediction is realized as past.
In Those Days Israel and Judah Seek the LORD
4In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the LORD their God.
Jamieson-Fausset-Brown
4. Fulfilled only in part when some few of the ten tribes of "Israel" joined Judah in a "covenant" with God, at the restoration of Judah to its land (Ne 9:38; 10:29). The full event is yet to come (Jr 31:9; Ho 1:11; Zec 12:10).
weeping--with joy at their restoration beyond all hope; and with sorrow at the remembrance of their sins and sufferings (Ezr 3:12, 13; Psa 126:5, 6).
seek ... Lord--(Ho 3:5).
4. Fulfilled only in part when some few of the ten tribes of "Israel" joined Judah in a "covenant" with God, at the restoration of Judah to its land (Ne 9:38; 10:29). The full event is yet to come (Jr 31:9; Ho 1:11; Zec 12:10).
weeping--with joy at their restoration beyond all hope; and with sorrow at the remembrance of their sins and sufferings (Ezr 3:12, 13; Psa 126:5, 6).
seek ... Lord--(Ho 3:5).
The Pulpit Commentary
In those days, etc. The destruction of Babylon is immediately followed by the deliverance of Israel. But the description of the latter is a remarkable one. We are by no means to regard it as an idealized picture of the return of the Jews under Zerubbabel, any more than we can suppose the glowing promises in the second part of Isaiah to have their sole fulfilment in that disappointing event. No; it is the characteristic of Messianic prophecy that, with "foreshortened perspective," the prophets represent as equally near events which are really separated by ages. In the Book of Isaiah, for instance, preliminary judgments are repeatedly described in terms which, properly speaking, only apply to the great final judgment. In fact, each great political revolution is a stage in the Divine drama of judgment, which will reach its close in the final cataclysm. And so too here (as well as in Isaiah 40-46.) the promise of mercy to Israel, which began to be fulfilled in the edict of Cyrus, is represented as if the still future conversion of the people of Israel were actually accomplished. The description reminds us of Jer_3:18-21. Notice the penitence of the returning exiles, and the reunion of Israel and Judah (see on Jer_3:18). Going and weeping; they shall go; rather, they shall go, weeping as they go.
In those days, etc. The destruction of Babylon is immediately followed by the deliverance of Israel. But the description of the latter is a remarkable one. We are by no means to regard it as an idealized picture of the return of the Jews under Zerubbabel, any more than we can suppose the glowing promises in the second part of Isaiah to have their sole fulfilment in that disappointing event. No; it is the characteristic of Messianic prophecy that, with "foreshortened perspective," the prophets represent as equally near events which are really separated by ages. In the Book of Isaiah, for instance, preliminary judgments are repeatedly described in terms which, properly speaking, only apply to the great final judgment. In fact, each great political revolution is a stage in the Divine drama of judgment, which will reach its close in the final cataclysm. And so too here (as well as in Isaiah 40-46.) the promise of mercy to Israel, which began to be fulfilled in the edict of Cyrus, is represented as if the still future conversion of the people of Israel were actually accomplished. The description reminds us of Jer_3:18-21. Notice the penitence of the returning exiles, and the reunion of Israel and Judah (see on Jer_3:18). Going and weeping; they shall go; rather, they shall go, weeping as they go.
5They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten.
Jamieson-Fausset-Brown
5. thitherward--rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way.
perpetual covenant--in contrast to the old covenant "which they brake" (Jr 31:31, &c.; Jr 32:40). They shall return to their God first, then to their own land.
5. thitherward--rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way.
perpetual covenant--in contrast to the old covenant "which they brake" (Jr 31:31, &c.; Jr 32:40). They shall return to their God first, then to their own land.
The Pulpit Commentary
Thitherward; rather, hitherward: The prophet is evidently writing from Jerusalem (comp. Jer_51:50). Let us join ourselves. A conjectural emendation (nilveh for nilvu, a difficult reading, meaning, perhaps, "join yourselves"). A perpetual covenant. The same phrase occurs in Jer_32:40. The addition, "that shall not be forgotten," reminds us of "the ark of the covenant," which was "not to be remembered" (Jer_3:16).
Thitherward; rather, hitherward: The prophet is evidently writing from Jerusalem (comp. Jer_51:50). Let us join ourselves. A conjectural emendation (nilveh for nilvu, a difficult reading, meaning, perhaps, "join yourselves"). A perpetual covenant. The same phrase occurs in Jer_32:40. The addition, "that shall not be forgotten," reminds us of "the ark of the covenant," which was "not to be remembered" (Jer_3:16).
6My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.
Jamieson-Fausset-Brown
6. (Is 53:6).
on the mountains--whereon they sacrificed to idols (Jr 2:20; 3:6, 23).
resting-place--for the "sheep," continuing the image; Jehovah is the resting-place of His sheep (Mt 11:28). They rest in His "bosom" (Is 40:11). Also His temple at Zion, their "rest," because it is His (Psa 132:8, 14).
6. (Is 53:6).
on the mountains--whereon they sacrificed to idols (Jr 2:20; 3:6, 23).
resting-place--for the "sheep," continuing the image; Jehovah is the resting-place of His sheep (Mt 11:28). They rest in His "bosom" (Is 40:11). Also His temple at Zion, their "rest," because it is His (Psa 132:8, 14).
The Pulpit Commentary
Lost sheep. Not merely with reference to the scattering of the Captivity (as in Isa_27:13, where the Authorized Version has "ready to perish"), but to the transgressions of the Law of God, of which the Jews had been constantly guilty (comp. Psa_119:176; Isa_53:6). Their shepherds … mountains. This is the marginal correction in the Hebrew Bible; the text has, "Their shepherds have caused them to go astray upon the seducing mountains"—a strange expression, which is, however, defended by Naegelsbach on the ground of Jer_2:20; Jer_3:2, Jer_3:23; Jer_17:2. Their resting place; literally, their couching place; i.e. their pasture, Jehovah, at once their Pasture (Jer_17:7) and their true Shepherd (Psa_23:1).
Lost sheep. Not merely with reference to the scattering of the Captivity (as in Isa_27:13, where the Authorized Version has "ready to perish"), but to the transgressions of the Law of God, of which the Jews had been constantly guilty (comp. Psa_119:176; Isa_53:6). Their shepherds … mountains. This is the marginal correction in the Hebrew Bible; the text has, "Their shepherds have caused them to go astray upon the seducing mountains"—a strange expression, which is, however, defended by Naegelsbach on the ground of Jer_2:20; Jer_3:2, Jer_3:23; Jer_17:2. Their resting place; literally, their couching place; i.e. their pasture, Jehovah, at once their Pasture (Jer_17:7) and their true Shepherd (Psa_23:1).
7All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, the habitation of justice, even the LORD, the hope of their fathers.
Jamieson-Fausset-Brown
7. devoured--(Psa 79:7). "Found them" implies that they were exposed to the attacks of those whoever happened to meet them.
adversaries said--for instance, Nebuzara-dan (Jr 40:2, 3; compare Zec 11:5). The Gentiles acknowledged some supreme divinity. The Jews' guilt was so palpable that they were condemned even in the judgment of heathens. Some knowledge of God's peculiar relation to Judea reached its heathen invaders from the prophets (Jr 2:3; Da 9:16); hence the strong language they use of Jehovah here, not as worshippers of Him themselves, but as believing Him to be the tutelary God of Judah ("the hope of their fathers," Psa 22:4; they do not say our hope), as each country was thought to have its local god, whose power extended no farther.
habitation--(Psa 90:1; 91:1). Alluding to the tabernacle, or, as in Eze 34:14, "fold," which carries out the image in Jr 50:6, "resting-place" of the "sheep." But it can only mean "habitation" (Jr 31:23), which confirms English Version here.
hope of their fathers--This especially condemned the Jews that their apostasy was from that God whose faithfulness their fathers had experienced. At the same time these "adversaries" unconsciously use language which corrects their own notions. The covenant with the Jews' "fathers" is not utterly set aside by their sin, as their adversaries thought; there is still "a habitation" or refuge for them with the God of their fathers.
7. devoured--(Psa 79:7). "Found them" implies that they were exposed to the attacks of those whoever happened to meet them.
adversaries said--for instance, Nebuzara-dan (Jr 40:2, 3; compare Zec 11:5). The Gentiles acknowledged some supreme divinity. The Jews' guilt was so palpable that they were condemned even in the judgment of heathens. Some knowledge of God's peculiar relation to Judea reached its heathen invaders from the prophets (Jr 2:3; Da 9:16); hence the strong language they use of Jehovah here, not as worshippers of Him themselves, but as believing Him to be the tutelary God of Judah ("the hope of their fathers," Psa 22:4; they do not say our hope), as each country was thought to have its local god, whose power extended no farther.
habitation--(Psa 90:1; 91:1). Alluding to the tabernacle, or, as in Eze 34:14, "fold," which carries out the image in Jr 50:6, "resting-place" of the "sheep." But it can only mean "habitation" (Jr 31:23), which confirms English Version here.
hope of their fathers--This especially condemned the Jews that their apostasy was from that God whose faithfulness their fathers had experienced. At the same time these "adversaries" unconsciously use language which corrects their own notions. The covenant with the Jews' "fathers" is not utterly set aside by their sin, as their adversaries thought; there is still "a habitation" or refuge for them with the God of their fathers.
The Pulpit Commentary
We offend not; rather, we incur no guilt. As long as Israel lived a life consecrated to Jehovah, "all that devoured him incurred guilt" (Jer_2:3). But now that he had wandered from Jehovah, and so forfeited his protection, his adversaries denied that they could be brought to account. Habitation of justice; strictly, pasture of righteousness. The same title is applied in Jer_31:23 to Jerusalem. But Jerusalem's spiritual efficacy is only derivative; rest and life flow from Jehovah alone, who is, therefore, the true Pasture of his people. In the Hebrew, "Jehovah" is placed emphatically at the end of the verse. The hope of their fathers (comp. Psa_22:4). To forsake Jehovah was an act of treason to the former generations.
We offend not; rather, we incur no guilt. As long as Israel lived a life consecrated to Jehovah, "all that devoured him incurred guilt" (Jer_2:3). But now that he had wandered from Jehovah, and so forfeited his protection, his adversaries denied that they could be brought to account. Habitation of justice; strictly, pasture of righteousness. The same title is applied in Jer_31:23 to Jerusalem. But Jerusalem's spiritual efficacy is only derivative; rest and life flow from Jehovah alone, who is, therefore, the true Pasture of his people. In the Hebrew, "Jehovah" is placed emphatically at the end of the verse. The hope of their fathers (comp. Psa_22:4). To forsake Jehovah was an act of treason to the former generations.
8Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.
Jamieson-Fausset-Brown
8. (Jr 51:6, 45; Is 48:20; Zec 2:6, 7; Re 18:4). Immediately avail yourselves of the opportunity of escape.
be as ... he-goats before ... flocks--Let each try to be foremost in returning, animating the weak, as he-goats lead the flock; such were the companions of Ezra (Ezr 1:5, 6).
8. (Jr 51:6, 45; Is 48:20; Zec 2:6, 7; Re 18:4). Immediately avail yourselves of the opportunity of escape.
be as ... he-goats before ... flocks--Let each try to be foremost in returning, animating the weak, as he-goats lead the flock; such were the companions of Ezra (Ezr 1:5, 6).
The Pulpit Commentary
The prophet returns to the fate of Babylon. He exhorts the captive Israelites to flee in time, before the hostile army reaches the city (comp. Isa_48:20). Be as the he goats before the flocks; rather, as the rams, whose example is followed unhesitatingly by the flock. The "flocks" in this case are the strangers in Babylon (Jer_50:16).
The prophet returns to the fate of Babylon. He exhorts the captive Israelites to flee in time, before the hostile army reaches the city (comp. Isa_48:20). Be as the he goats before the flocks; rather, as the rams, whose example is followed unhesitatingly by the flock. The "flocks" in this case are the strangers in Babylon (Jer_50:16).
9For, lo, I will raise and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain.
Jamieson-Fausset-Brown
9. from thence--that is, from the north country.
expert--literally, "prosperous." Besides "might," "expertness" is needed, that an arrow may do execution. The Margin has a different Hebrew reading; "destroying," literally, "bereaving, childless-making" (Jr 15:7). The Septuagint and Syriac support English Version.
In vain--without killing him at whom it was aimed (2Sa 1:22).
9. from thence--that is, from the north country.
expert--literally, "prosperous." Besides "might," "expertness" is needed, that an arrow may do execution. The Margin has a different Hebrew reading; "destroying," literally, "bereaving, childless-making" (Jr 15:7). The Septuagint and Syriac support English Version.
In vain--without killing him at whom it was aimed (2Sa 1:22).
The Pulpit Commentary
I will raise; literally, I will stir up (or, awaken); comp. Jer_6:22; Isa_13:17. An assembly of great nations. So in a parallel prophecy, "the kingdoms of nations gathered together" (Isa_13:4). Callias in Ebers' learned story, 'The Egyptian Princess,' speaks of "an empire so casually heaped together, and consisting of seventy populations of different tongues and customs, as that of Persia." From thence; i.e. from the headquarters of the array of nations. As of a mighty expert man; rather, as of an expert warrior (or, mighty man). The marginal rendering of the Authorized Version represents a various reading of the Hebrew found in three old editions, and presupposed in the Targum and Vulgate, "one making childless," i.e. "a destroyer." The received reading, however, is self-evidently right. None shall return in vain. It seems doubtful whether this refers to the arrow or to the mighty man. The arrow may be said to "return [or, 'turn'] in vain" when it misses its aim or strikes the mark without piercing it; the mighty man when he retires from the field defeated. This wider use of the phrase is sanctioned by Isa_55:11.
I will raise; literally, I will stir up (or, awaken); comp. Jer_6:22; Isa_13:17. An assembly of great nations. So in a parallel prophecy, "the kingdoms of nations gathered together" (Isa_13:4). Callias in Ebers' learned story, 'The Egyptian Princess,' speaks of "an empire so casually heaped together, and consisting of seventy populations of different tongues and customs, as that of Persia." From thence; i.e. from the headquarters of the array of nations. As of a mighty expert man; rather, as of an expert warrior (or, mighty man). The marginal rendering of the Authorized Version represents a various reading of the Hebrew found in three old editions, and presupposed in the Targum and Vulgate, "one making childless," i.e. "a destroyer." The received reading, however, is self-evidently right. None shall return in vain. It seems doubtful whether this refers to the arrow or to the mighty man. The arrow may be said to "return [or, 'turn'] in vain" when it misses its aim or strikes the mark without piercing it; the mighty man when he retires from the field defeated. This wider use of the phrase is sanctioned by Isa_55:11.
10And Chaldea shall be a spoil: all that spoil her shall be satisfied, saith the LORD.
11Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;
Jamieson-Fausset-Brown
11. (Is 47:6).
grown fat--and so, skip wantonly.
at grass--fat and frisky. But there is a disagreement of gender in Hebrew reading thus. The Keri is better: "a heifer threshing"; the strongest were used for threshing, and as the law did not allow their mouth to be muzzled in threshing (De 25:4), they waxed wanton with eating.
bellow as bulls--rather, "neigh as steeds," literally, "strong ones," a poetical expression for steeds (see on Jr 8:16) [Maurer].
11. (Is 47:6).
grown fat--and so, skip wantonly.
at grass--fat and frisky. But there is a disagreement of gender in Hebrew reading thus. The Keri is better: "a heifer threshing"; the strongest were used for threshing, and as the law did not allow their mouth to be muzzled in threshing (De 25:4), they waxed wanton with eating.
bellow as bulls--rather, "neigh as steeds," literally, "strong ones," a poetical expression for steeds (see on Jr 8:16) [Maurer].
12Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.
Jamieson-Fausset-Brown
12. Your mother--Babylon, the metropolis of the empire.
hindermost--marvellous change, that Babylon, once the queen of the world, should be now the hindermost of nations, and at last, becoming "a desert," cease to be a nation!
12. Your mother--Babylon, the metropolis of the empire.
hindermost--marvellous change, that Babylon, once the queen of the world, should be now the hindermost of nations, and at last, becoming "a desert," cease to be a nation!
13Because of the wrath of the LORD it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues.
Jamieson-Fausset-Brown
13. (Is 13:20).
13. (Is 13:20).
The Pulpit Commentary
Babylon's desolation and Israel's glorification.
Jer_50:11, Jer_50:12
Because ye were glad, etc.; rather, Truly ye may be glad; truly ye may rejoice, ye spoilers of mine heritage; truly ye may leap as a heifer at grass, and neigh as steeds; yet your mother, etc. Your triumph shall be of short duration; disgrace follows closely upon its heels. "Your mother" is a term for the nation regarded as a whole (comp. Isa_51:1; Hos_2:2; Hos_4:5). "At grass" is the reading adopted by the Septuagint and Vulgate; the pointed text has (the vowels alone are different), "(a heifer) that thresheth," i.e. allowed to eat its fill of corn, agreeably to the direction in Deu_25:4. It is not clear why the Authorized Version deserted the received pointing. Behold, the hindermost of the nations shall be a wilderness; rather, Behold, the hindermost of the nations! a wilderness, etc. The subject understood in the first part is obviously the people, in the second the land, of Babylon.
All but the first clause of this verse is taken from Jer_19:8; Jer_49:17.
Babylon's desolation and Israel's glorification.
Jer_50:11, Jer_50:12
Because ye were glad, etc.; rather, Truly ye may be glad; truly ye may rejoice, ye spoilers of mine heritage; truly ye may leap as a heifer at grass, and neigh as steeds; yet your mother, etc. Your triumph shall be of short duration; disgrace follows closely upon its heels. "Your mother" is a term for the nation regarded as a whole (comp. Isa_51:1; Hos_2:2; Hos_4:5). "At grass" is the reading adopted by the Septuagint and Vulgate; the pointed text has (the vowels alone are different), "(a heifer) that thresheth," i.e. allowed to eat its fill of corn, agreeably to the direction in Deu_25:4. It is not clear why the Authorized Version deserted the received pointing. Behold, the hindermost of the nations shall be a wilderness; rather, Behold, the hindermost of the nations! a wilderness, etc. The subject understood in the first part is obviously the people, in the second the land, of Babylon.
All but the first clause of this verse is taken from Jer_19:8; Jer_49:17.
14Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the LORD.
Jamieson-Fausset-Brown
14. Summons to the Median army to attack Babylon.
against the Lord--By oppressing His people, their cause is His cause. Also by profaning His sacred vessels (Da 5:2).
14. Summons to the Median army to attack Babylon.
against the Lord--By oppressing His people, their cause is His cause. Also by profaning His sacred vessels (Da 5:2).
The Pulpit Commentary
Put yourselves in array, etc. The Authorized Version, guided, perhaps, by considerations of rhythm, has misplaced the first stop, which ought to be after "bow." The Medes are referred to in a parallel prophecy as great archers (Isa_13:18).
Put yourselves in array, etc. The Authorized Version, guided, perhaps, by considerations of rhythm, has misplaced the first stop, which ought to be after "bow." The Medes are referred to in a parallel prophecy as great archers (Isa_13:18).
15Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the LORD: take vengeance upon her; as she hath done, do unto her.
Jamieson-Fausset-Brown
15. Shout--Inspirit one another to the onset with the battle cry.
given ... hand--an idiom for, "submitted to" the conquerors (1Ch 29:24, Margin; La 5:6).
as she hath done, do unto her--just retribution in kind. She had destroyed many, so must she be destroyed (Psa 137:8). So as to spiritual Babylon (Re 18:6). This is right because "it is the vengeance of the Lord"; but this will not justify private revenge in kind (Mt 5:44; Ro 12:19-21); even the Old Testament law forbade this, though breathing a sterner spirit than the New Testament (Ex 23:4, 5; Pr 25:21, 22).
15. Shout--Inspirit one another to the onset with the battle cry.
given ... hand--an idiom for, "submitted to" the conquerors (1Ch 29:24, Margin; La 5:6).
as she hath done, do unto her--just retribution in kind. She had destroyed many, so must she be destroyed (Psa 137:8). So as to spiritual Babylon (Re 18:6). This is right because "it is the vengeance of the Lord"; but this will not justify private revenge in kind (Mt 5:44; Ro 12:19-21); even the Old Testament law forbade this, though breathing a sterner spirit than the New Testament (Ex 23:4, 5; Pr 25:21, 22).
The Pulpit Commentary
Shout against her; i.e. raise the battle cry (comp. Jos_6:16; Isa_42:13). She hath given her hand. This action is generally mentioned as a pledge of friendship or a ratification of a promise (2Ki_10:15; Eze_17:18; Ezr_10:19); but the notion of surrender or submission would naturally follow (so in 1Ch_29:24; 2Ch_30:8). Dr. Payne Smith well quotes the words of Turnus, when begging his life of AEneas, "Vicisti, et victum tendere palmas Ausonii videre" ('AEneid,' 12.936). Her foundations. The word is difficult, but a comparison with the Syriac suggests the rendering, her walls. "Foundations" is obviously wrong.
Shout against her; i.e. raise the battle cry (comp. Jos_6:16; Isa_42:13). She hath given her hand. This action is generally mentioned as a pledge of friendship or a ratification of a promise (2Ki_10:15; Eze_17:18; Ezr_10:19); but the notion of surrender or submission would naturally follow (so in 1Ch_29:24; 2Ch_30:8). Dr. Payne Smith well quotes the words of Turnus, when begging his life of AEneas, "Vicisti, et victum tendere palmas Ausonii videre" ('AEneid,' 12.936). Her foundations. The word is difficult, but a comparison with the Syriac suggests the rendering, her walls. "Foundations" is obviously wrong.
16Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.
Jamieson-Fausset-Brown
16. Babylon had the extent rather of a nation than of a city. Therefore grain was grown within the city wall sufficient to last for a long siege [Aristotle, Politics, 3.2; Pliny, 18.17]. Conquerors usually spare agriculturists, but in this case all alike were to be "cut off."
for fear of ... oppressing sword--because of the sword of the oppressor.
every one to his people--from which they had been removed to Babylon from all quarters by the Chaldean conquerors (Jr 51:9; Is 13:14).
16. Babylon had the extent rather of a nation than of a city. Therefore grain was grown within the city wall sufficient to last for a long siege [Aristotle, Politics, 3.2; Pliny, 18.17]. Conquerors usually spare agriculturists, but in this case all alike were to be "cut off."
for fear of ... oppressing sword--because of the sword of the oppressor.
every one to his people--from which they had been removed to Babylon from all quarters by the Chaldean conquerors (Jr 51:9; Is 13:14).
The Pulpit Commentary
Cut off the sower, etc. "Babylon" here probably means Babylonia, for it is clear from Jer_50:12 that the curse belongs to the country as well as the city of Babylon; indeed, "Babylon" in Jer_50:13 seems to be used in the wider sense. Others think of the open spaces within the walls of Babylon, in which it is said that crops were raised to provision the city in case of a siege (see Rawlinson, 'Ancient Monarchies,' 2:518); but this is less natural. They shall turn, etc. The subject is, not the husbandmen, but the strangers in Babylonia; comp. the parallel passage, Isa_13:14, on which this passage is based. AEsehylus ('Pers.,' 53) speaks of the Πάμμικτος ὄχλος in Babylon. Whether brought by force from their homes, like the Jews, or voluntary residents for the sake of commerce, all should hurry from the doomed city.
Cut off the sower, etc. "Babylon" here probably means Babylonia, for it is clear from Jer_50:12 that the curse belongs to the country as well as the city of Babylon; indeed, "Babylon" in Jer_50:13 seems to be used in the wider sense. Others think of the open spaces within the walls of Babylon, in which it is said that crops were raised to provision the city in case of a siege (see Rawlinson, 'Ancient Monarchies,' 2:518); but this is less natural. They shall turn, etc. The subject is, not the husbandmen, but the strangers in Babylonia; comp. the parallel passage, Isa_13:14, on which this passage is based. AEsehylus ('Pers.,' 53) speaks of the Πάμμικτος ὄχλος in Babylon. Whether brought by force from their homes, like the Jews, or voluntary residents for the sake of commerce, all should hurry from the doomed city.
Israel Is a Scattered Sheep
17Israel 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.
Jamieson-Fausset-Brown
17. lions--hostile kings (Jr 4:7; 49:19).
Assyria--(2Ki 17:6, Shalmaneser; Ezr 4:2, Esar-haddon).
Nebuchadnezzar--(2Ki 24:10, 14).
17. lions--hostile kings (Jr 4:7; 49:19).
Assyria--(2Ki 17:6, Shalmaneser; Ezr 4:2, Esar-haddon).
Nebuchadnezzar--(2Ki 24:10, 14).
The Pulpit Commentary
Israel is a scattered sheep, etc. Here a pause in the discourse occurs. The prophet returns to the present condition of Israel, who is likened to a sheep scared away from its fold by lions. The ruin wrought by the lions is described first as "devouring" and then as "breaking the bones" of Israel—in either case it is complete destruction, but the completeness is more emphasized by the second figure. In fact, when the "ten tribes" were carried captive, the elements of the theocracy still remained in the southern kingdom.
Israel is a scattered sheep, etc. Here a pause in the discourse occurs. The prophet returns to the present condition of Israel, who is likened to a sheep scared away from its fold by lions. The ruin wrought by the lions is described first as "devouring" and then as "breaking the bones" of Israel—in either case it is complete destruction, but the completeness is more emphasized by the second figure. In fact, when the "ten tribes" were carried captive, the elements of the theocracy still remained in the southern kingdom.
18Therefore 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.
Jamieson-Fausset-Brown
18. punish ... king of Babylon--Nabonidus, or Labynitus.
as ... punished ... Assyrian--Sennacherib and other kings [Grotius] (2Ki 19:37).
18. punish ... king of Babylon--Nabonidus, or Labynitus.
as ... punished ... Assyrian--Sennacherib and other kings [Grotius] (2Ki 19:37).
19And 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.
Jamieson-Fausset-Brown
19. (Is 65:10; Eze 34:13, 14).
19. (Is 65:10; Eze 34:13, 14).
The Pulpit Commentary
The flock restored. His habitation is an unfortunate rendering, which obscures the beautiful figure; read, his pasture (as in Jer_50:7). The places mentioned were all famous for their rich pasturage (comp. Jer_22:6; Isa_33:9; Mic_7:14 (especially); Eze_34:13, Eze_34:14; So Eze_4:1).
The flock restored. His habitation is an unfortunate rendering, which obscures the beautiful figure; read, his pasture (as in Jer_50:7). The places mentioned were all famous for their rich pasturage (comp. Jer_22:6; Isa_33:9; Mic_7:14 (especially); Eze_34:13, Eze_34:14; So Eze_4:1).
20In those days, and in that time, saith the LORD, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.
Jamieson-Fausset-Brown
20. The specification of "Israel," as well as Judah, shows the reference is to times yet to come.
iniquity ... none--not merely idolatry, which ceased among the Jews ever since the Babylonian captivity, but chiefly their rejection of Messiah. As in a cancelled debt, it shall be as if it had never been; God, for Christ's sake, shall treat them as innocent (Jr 31:34). Without cleansing away of sin, remission of punishment would be neither to the honor of God nor to the highest interests of the elect.
whom I reserve--the elect "remnant" (Is 1:9). The "residue" (Zec 14:2; 13:8, 9).
20. The specification of "Israel," as well as Judah, shows the reference is to times yet to come.
iniquity ... none--not merely idolatry, which ceased among the Jews ever since the Babylonian captivity, but chiefly their rejection of Messiah. As in a cancelled debt, it shall be as if it had never been; God, for Christ's sake, shall treat them as innocent (Jr 31:34). Without cleansing away of sin, remission of punishment would be neither to the honor of God nor to the highest interests of the elect.
whom I reserve--the elect "remnant" (Is 1:9). The "residue" (Zec 14:2; 13:8, 9).
The Pulpit Commentary
In those days, etc. An evangelical promise, reminding us of Jer_31:34 and Jer_33:8, and of the combination of spiritual with temporal blessings in the latter part of Isaiah.
In those days, etc. An evangelical promise, reminding us of Jer_31:34 and Jer_33:8, and of the combination of spiritual with temporal blessings in the latter part of Isaiah.
Go Up Against Merathaim
21Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the LORD, and do according to all that I have commanded thee.
Jamieson-Fausset-Brown
21. Merathaim--a symbolical name for Babylon, the doubly rebellious, namely, against God. Compare Jr 50:24, "thou hast striven against the Lord"; and Jr 50:29, "proud against the Lord." The "doubly" refers to: first, the Assyrian's oppression of Israel; next, the kindred Chaldean's oppression of Judah (compare Jr 50:17-20, 33; especially Jr 50:18).
Pekod--(Eze 23:23); a chief province of Assyria, in which Nineveh, now overthrown, once lay. But, as in Merathaim, the allusion is to the meaning of Pekod, namely, "visitation"; the inhabitants whose time of deserved visitation in punishment is come; not, however, without reference to the now Babylonian province, Pekod. The visitation on Babylon was a following up of that on Assyria.
after them--even their posterity, and all that is still left of Babylon, until the very name is extinct [Grotius]. Devastate the city, after its inhabitants have deserted it.
all ... I ... commanded--by Isaiah (Is 13:1, &c.).
21. Merathaim--a symbolical name for Babylon, the doubly rebellious, namely, against God. Compare Jr 50:24, "thou hast striven against the Lord"; and Jr 50:29, "proud against the Lord." The "doubly" refers to: first, the Assyrian's oppression of Israel; next, the kindred Chaldean's oppression of Judah (compare Jr 50:17-20, 33; especially Jr 50:18).
Pekod--(Eze 23:23); a chief province of Assyria, in which Nineveh, now overthrown, once lay. But, as in Merathaim, the allusion is to the meaning of Pekod, namely, "visitation"; the inhabitants whose time of deserved visitation in punishment is come; not, however, without reference to the now Babylonian province, Pekod. The visitation on Babylon was a following up of that on Assyria.
after them--even their posterity, and all that is still left of Babylon, until the very name is extinct [Grotius]. Devastate the city, after its inhabitants have deserted it.
all ... I ... commanded--by Isaiah (Is 13:1, &c.).
The Pulpit Commentary
The punishment of Babylon, corresponding to her crimes.
The land of Merathaim; i.e. of double rebellion. Probably enough an actual geographical name may lie at the root of this singular expression; but we are not able at present to say what it was. The prophet has, at any rate, modified it in such a way as to convey a definite meaning, symbolic of the character of Babylon (comp. on Jer_50:31). What was this meaning? According to Gesenius, there is an allusion to the two great blows inflicted on Israel and Judah by Assyria and Babylon respectively; but as these two powers were but the instruments of a higher Hand, this explanation would seem to be inconsistent with the prophetic teaching. Dahler, De Wette, and Keil take the two rebellions to be the spiritual ones of idolatry and pride; and there is no obvious objection to this. But the dual may be simply intended to express intensity; comp. Jer_17:18, "Destroy them with double destruction" (see note). The inhabitants of Pekod; i.e. of punishment. But here too a geographical name very probably lies underneath. The Taylor cylinder inscription of Sennacherib mentions a Pukudu (= Pekod), together with Havrann (Hauran) and Nabatu (Nabathaeans); but this was the name of a tribe. In Eze_23:23 we read, "The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa," etc.; and in 'Records of the Past,' 11.92, we find a town Pikudu mentioned, lying to the south of Babylon, which may, perhaps, have given its name to a district, and to this district the prophet not improbably alludes. M. Halevy conjectures that the event which corresponds to the prophecy is the decisive battle which virtually terminated the Babylonian empire. According to the newly discovered Cyrus inscription, this battle was fought near a place called Rutu, which appears to have been situated in the neighbourhood of Pukudu ('Records,' l.c.). About the symbolic meaning there can be no doubt: Pekod is a worthy pendant to Merathaim. Sin and punishment are so closely connected in the prophetic mind that one word sometimes covers both notions. It is doubtful, for instance, whether the better rendering of Isa_5:18 is "draw sin as with a cart rope" or "draw punishment."
The punishment of Babylon, corresponding to her crimes.
The land of Merathaim; i.e. of double rebellion. Probably enough an actual geographical name may lie at the root of this singular expression; but we are not able at present to say what it was. The prophet has, at any rate, modified it in such a way as to convey a definite meaning, symbolic of the character of Babylon (comp. on Jer_50:31). What was this meaning? According to Gesenius, there is an allusion to the two great blows inflicted on Israel and Judah by Assyria and Babylon respectively; but as these two powers were but the instruments of a higher Hand, this explanation would seem to be inconsistent with the prophetic teaching. Dahler, De Wette, and Keil take the two rebellions to be the spiritual ones of idolatry and pride; and there is no obvious objection to this. But the dual may be simply intended to express intensity; comp. Jer_17:18, "Destroy them with double destruction" (see note). The inhabitants of Pekod; i.e. of punishment. But here too a geographical name very probably lies underneath. The Taylor cylinder inscription of Sennacherib mentions a Pukudu (= Pekod), together with Havrann (Hauran) and Nabatu (Nabathaeans); but this was the name of a tribe. In Eze_23:23 we read, "The Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa," etc.; and in 'Records of the Past,' 11.92, we find a town Pikudu mentioned, lying to the south of Babylon, which may, perhaps, have given its name to a district, and to this district the prophet not improbably alludes. M. Halevy conjectures that the event which corresponds to the prophecy is the decisive battle which virtually terminated the Babylonian empire. According to the newly discovered Cyrus inscription, this battle was fought near a place called Rutu, which appears to have been situated in the neighbourhood of Pukudu ('Records,' l.c.). About the symbolic meaning there can be no doubt: Pekod is a worthy pendant to Merathaim. Sin and punishment are so closely connected in the prophetic mind that one word sometimes covers both notions. It is doubtful, for instance, whether the better rendering of Isa_5:18 is "draw sin as with a cart rope" or "draw punishment."
22A sound of battle is in the land, and of great destruction.
23How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!
Jamieson-Fausset-Brown
23. hammer--that is, Babylon, so called because of its ponderous destructive power; just as "Martel," that is, "a little hammer," was the surname of a king of the Franks (Is 14:6).
23. hammer--that is, Babylon, so called because of its ponderous destructive power; just as "Martel," that is, "a little hammer," was the surname of a king of the Franks (Is 14:6).
The Pulpit Commentary
The hammer of the whole earth. So in Isaiah (Isa_14:5), "Jehovah hath broken the staff of the wicked, the rod of the rulers; which smote peoples in passion with an unceasing stroke." In the next chapter a similar title is conferred upon Israel, with the right to retaliate upon Babylon all the evil which Babylon had done to Zion (Jer_51:20-24). Compare the epithet Martel, "The Hammer," given to Charles, Duke of the Franks, on account of his great victory over the Saraoens at Tours; it is tempting to add "Makkabi," the epithet of Judas (Maccabaeus), but the k is not the same letter as that in maqqab, hammer.
The hammer of the whole earth. So in Isaiah (Isa_14:5), "Jehovah hath broken the staff of the wicked, the rod of the rulers; which smote peoples in passion with an unceasing stroke." In the next chapter a similar title is conferred upon Israel, with the right to retaliate upon Babylon all the evil which Babylon had done to Zion (Jer_51:20-24). Compare the epithet Martel, "The Hammer," given to Charles, Duke of the Franks, on account of his great victory over the Saraoens at Tours; it is tempting to add "Makkabi," the epithet of Judas (Maccabaeus), but the k is not the same letter as that in maqqab, hammer.
24I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the LORD.
Jamieson-Fausset-Brown
24. I--Thou hast to do with God, not merely with men.
taken ... not aware--Herodotus relates that one half of the city was taken before those in the other half were "aware" of it. Cyrus turned the waters of the Euphrates where it was defended into a different channel, and so entered the city by the dried-up channel at night, by the upper and lower gates (Da 5:30, 31).
24. I--Thou hast to do with God, not merely with men.
taken ... not aware--Herodotus relates that one half of the city was taken before those in the other half were "aware" of it. Cyrus turned the waters of the Euphrates where it was defended into a different channel, and so entered the city by the dried-up channel at night, by the upper and lower gates (Da 5:30, 31).
The Pulpit Commentary
I have laid a snare for thee. It was very natural, as long as Cyrus's own account of the capture of Babylon was unknown, to refer for a fulfilment to the stratagem which, as Herodotus relates, that king employed, viz. diverting the waters of the Euphrates into an already existing reservoir, and entering the city unexpectedly by the river channel (Herod; 1.191). But the cylinder inscription, translated by Sir H. Rawlinson in 1880, shows that Babylon opened its gates of its own accord, on hearing the defeat and capture of Nabonidus. There is no occasion to look for any further fulfilment of the prophecy than the surprise which must ever come upon the bystander when he sees a mighty empire suddenly pass into the hands of its enemies. The tenses in this verse are not very happily rendered. It would be better to translate, I laid a snare for thee, and thou wast taken, O Babylon, unawares; thou wast found, etc; because thou hadst striven against the Lord.
I have laid a snare for thee. It was very natural, as long as Cyrus's own account of the capture of Babylon was unknown, to refer for a fulfilment to the stratagem which, as Herodotus relates, that king employed, viz. diverting the waters of the Euphrates into an already existing reservoir, and entering the city unexpectedly by the river channel (Herod; 1.191). But the cylinder inscription, translated by Sir H. Rawlinson in 1880, shows that Babylon opened its gates of its own accord, on hearing the defeat and capture of Nabonidus. There is no occasion to look for any further fulfilment of the prophecy than the surprise which must ever come upon the bystander when he sees a mighty empire suddenly pass into the hands of its enemies. The tenses in this verse are not very happily rendered. It would be better to translate, I laid a snare for thee, and thou wast taken, O Babylon, unawares; thou wast found, etc; because thou hadst striven against the Lord.
25The LORD hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord GOD of hosts in the land of the Chaldeans.
Jamieson-Fausset-Brown
25. weapons of his indignation--the Medes and Persians (Is 13:5).
25. weapons of his indignation--the Medes and Persians (Is 13:5).
The Pulpit Commentary
Hath opened his armoury. A truly grand figure. The north country (the "hidden" part of the earth, as it was called in Hebrew) is regarded by the prophet as a storehouse of young and "inexhaustible" nations, from which Jehovah can at any time "bring forth weapons of his indignation." The latter phrase, occurs again in the parallel prophecy (Isa_13:5), where it is evidently applied to the army of Medo-Persian invaders. For this is the work, etc.; rather, For the Lord, Jehovah of hosts, hath a work.
Hath opened his armoury. A truly grand figure. The north country (the "hidden" part of the earth, as it was called in Hebrew) is regarded by the prophet as a storehouse of young and "inexhaustible" nations, from which Jehovah can at any time "bring forth weapons of his indignation." The latter phrase, occurs again in the parallel prophecy (Isa_13:5), where it is evidently applied to the army of Medo-Persian invaders. For this is the work, etc.; rather, For the Lord, Jehovah of hosts, hath a work.
26Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left.
Jamieson-Fausset-Brown
26. from the utmost border--namely, of the earth. Or, from all sides [Ludovicus De Dieu].
storehouses--or, "her houses filled with men and goods" [Michaelis]. When Cyrus took it, the provisions found there were enough to have lasted for many years.
as heaps--make of the once glorious city heaps of ruins. Vast mounds of rubbish now mark the site of ancient Babylon. "Tread her as heaps of corn which are wont to be trodden down in the threshing-floor" [Grotius].
26. from the utmost border--namely, of the earth. Or, from all sides [Ludovicus De Dieu].
storehouses--or, "her houses filled with men and goods" [Michaelis]. When Cyrus took it, the provisions found there were enough to have lasted for many years.
as heaps--make of the once glorious city heaps of ruins. Vast mounds of rubbish now mark the site of ancient Babylon. "Tread her as heaps of corn which are wont to be trodden down in the threshing-floor" [Grotius].
The Pulpit Commentary
Come against her; rather, Come to her. Dr. Payne Smith infers that Babylon has already fallen, and that the persons addressed are not warriors only, but plunderers of every kind. This is almost too subtle. The prepositions "to" and "against' (literally, upon) are so frequently interchanged (comp. Jer_46:22; Jer_49:9). From the utmost border; rather, all together; it is an idiom expressing universality. Those who are spoken of are regarded as a totality, "from the utmost end" of which its members come. Cast her up as heaps; rather, Cast it up as sheaves; i.e. ransack the repositories of Babylon's wealth, and heap it up like corn; last of all, destroy her (rather, it) utterly. The verb is a very emphatic one. Its primary meaning is "to cut off, or shut off." Hence kherem, a devoted thing, is applied in the Law to that which is "tabooed," as it were, cut off from any but sacred uses. In Le Jer_27:21 it is used of a field wholly appropriated to the sanctuary, and in 1Sa_15:21 and 1Ki_20:42 to living beings doomed to destruction. Destruction is generally a part of the meaning; but it is not merely destruction, but an act of homage to the Divine justice.
Come against her; rather, Come to her. Dr. Payne Smith infers that Babylon has already fallen, and that the persons addressed are not warriors only, but plunderers of every kind. This is almost too subtle. The prepositions "to" and "against' (literally, upon) are so frequently interchanged (comp. Jer_46:22; Jer_49:9). From the utmost border; rather, all together; it is an idiom expressing universality. Those who are spoken of are regarded as a totality, "from the utmost end" of which its members come. Cast her up as heaps; rather, Cast it up as sheaves; i.e. ransack the repositories of Babylon's wealth, and heap it up like corn; last of all, destroy her (rather, it) utterly. The verb is a very emphatic one. Its primary meaning is "to cut off, or shut off." Hence kherem, a devoted thing, is applied in the Law to that which is "tabooed," as it were, cut off from any but sacred uses. In Le Jer_27:21 it is used of a field wholly appropriated to the sanctuary, and in 1Sa_15:21 and 1Ki_20:42 to living beings doomed to destruction. Destruction is generally a part of the meaning; but it is not merely destruction, but an act of homage to the Divine justice.
27Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation.
Jamieson-Fausset-Brown
27. bullocks--that is, princes and strong warriors (Jr 46:21; Psa 22:12; Is 34:7).
go down to ... slaughter--The slaughterhouses lay low beside the river; therefore it is said, "go down"; appropriate to Babylon on the Euphrates, the avenue through which the slaughterers entered the city.
27. bullocks--that is, princes and strong warriors (Jr 46:21; Psa 22:12; Is 34:7).
go down to ... slaughter--The slaughterhouses lay low beside the river; therefore it is said, "go down"; appropriate to Babylon on the Euphrates, the avenue through which the slaughterers entered the city.
The Pulpit Commentary
In this verse we are told that the kherem, i.e. the Divine ban, falls upon the entire male population, as in the holy wars of Joshua (Jos_6:21; Jos_11:11, Jos_11:20). All her bullocks. As in Jer_51:40 and Isa_34:6, the doomed people is likened to sacrificial victims (comp. Jer_46:10). The same fact is described without figure in Jer_48:15. Go down to the slaughter; i.e. be forced down to the slaughtering trough.
In this verse we are told that the kherem, i.e. the Divine ban, falls upon the entire male population, as in the holy wars of Joshua (Jos_6:21; Jos_11:11, Jos_11:20). All her bullocks. As in Jer_51:40 and Isa_34:6, the doomed people is likened to sacrificial victims (comp. Jer_46:10). The same fact is described without figure in Jer_48:15. Go down to the slaughter; i.e. be forced down to the slaughtering trough.
28The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the LORD our God, the vengeance of his temple.
Jamieson-Fausset-Brown
28. declare in Zion ... temple--Some Jews "fleeing" from Babylon at its fall shall tell in Judea how God avenged the cause of Zion and her temple that had been profaned (Jr 52:13; Da 1:2; 5:2).
28. declare in Zion ... temple--Some Jews "fleeing" from Babylon at its fall shall tell in Judea how God avenged the cause of Zion and her temple that had been profaned (Jr 52:13; Da 1:2; 5:2).
The Pulpit Commentary
The voice of them that flee, etc.; rather, Hark! those that flee, etc. A confused murmur indicates the approach of the fugitives with their great tidings. The vengeance of his temple; i.e. the punishment due to Babylon for burning the temple; comp. next verse, also Jer_50:15, "The vengeance of the Lord," and Jer_51:11.
The voice of them that flee, etc.; rather, Hark! those that flee, etc. A confused murmur indicates the approach of the fugitives with their great tidings. The vengeance of his temple; i.e. the punishment due to Babylon for burning the temple; comp. next verse, also Jer_50:15, "The vengeance of the Lord," and Jer_51:11.
29Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the LORD, against the Holy One of Israel.
Jamieson-Fausset-Brown
29. archers--literally, "very many and powerful"; hence the Hebrew word is used of archers (Job 16:13) from the multitude and force of their arrows.
according to all that she hath done--(See on Jr 50:15).
proud against the Lord--not merely cruel towards men (Is 47:10).
29. archers--literally, "very many and powerful"; hence the Hebrew word is used of archers (Job 16:13) from the multitude and force of their arrows.
according to all that she hath done--(See on Jr 50:15).
proud against the Lord--not merely cruel towards men (Is 47:10).
The Pulpit Commentary
The completeness of Babylon's destruction.
Call together the archers, etc. A dramatic way of indicating that the siege is about to begin.
The completeness of Babylon's destruction.
Call together the archers, etc. A dramatic way of indicating that the siege is about to begin.
30Therefore shall her young men fall in the streets, and all her men of war shall be cut off in that day, saith the LORD.
Jamieson-Fausset-Brown
30. (See on Jr 49:26).
in the streets--The Babylonians were so discouraged by having lost some battles that they retired within their walls and would not again meet Cyrus in the field.
30. (See on Jr 49:26).
in the streets--The Babylonians were so discouraged by having lost some battles that they retired within their walls and would not again meet Cyrus in the field.
The Pulpit Commentary
With the exception of "her" in the second clause, a repetition of Jer_49:26.
With the exception of "her" in the second clause, a repetition of Jer_49:26.
31Behold, I am against thee, O thou most proud, saith the Lord GOD of hosts: for thy day is come, the time that I will visit thee.
Jamieson-Fausset-Brown
31. most proud--literally, "pride"; that is, man of pride; the king of Babylon.
visit--punish (Jr 50:27).
31. most proud--literally, "pride"; that is, man of pride; the king of Babylon.
visit--punish (Jr 50:27).
The Pulpit Commentary
O thou most proud; rather, O Pride! Just as in Jer_50:21 Babylon is called Merathaim, and as Egypt is, in Hebrew poetry, called Rahab, i.e. "boisterousness" or "arrogance" (Isa_30:7; Isa_51:9; Job_26:12; Psa_87:4; Psa_89:10).
O thou most proud; rather, O Pride! Just as in Jer_50:21 Babylon is called Merathaim, and as Egypt is, in Hebrew poetry, called Rahab, i.e. "boisterousness" or "arrogance" (Isa_30:7; Isa_51:9; Job_26:12; Psa_87:4; Psa_89:10).
32And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him.
The Pulpit Commentary
The most proud; rather, Pride. Raise him up. For the sake of uniformity, "her" would be better; for it is Babylon who is spoken of. There is an inconsistency in the use of the persons in the original. Elsewhere in this description Babylon is feminine; here it is masculine, to agree with "Pride."
The most proud; rather, Pride. Raise him up. For the sake of uniformity, "her" would be better; for it is Babylon who is spoken of. There is an inconsistency in the use of the persons in the original. Elsewhere in this description Babylon is feminine; here it is masculine, to agree with "Pride."
Thus Saith the LORD of Hosts: Israel Oppressed
33Thus saith the LORD of hosts; The children of Israel and the children of Judah were oppressed together: and all that took them captives held them fast; they refused to let them go.
Jamieson-Fausset-Brown
33. Israel and ... Judah were oppressed--He anticipates an objection, in order to answer it: Ye have been, no doubt, "oppressed," therefore ye despair of deliverance; but, remember your "Redeemer is strong," and therefore can and will deliver you.
33. Israel and ... Judah were oppressed--He anticipates an objection, in order to answer it: Ye have been, no doubt, "oppressed," therefore ye despair of deliverance; but, remember your "Redeemer is strong," and therefore can and will deliver you.
The Pulpit Commentary
At the end of Jer_50:32 a pause occurs in the discourse. Then the prophet takes up the theme again with renewed emphasis. Were oppressed; rather, are oppressed. Because the oppression of Israel and Judah still continues, whereas Israel has by this time been amply punished ("received double," Isa_40:2) for her transgressions, Jehovah will himself interpose. He is, in fact, Israel's Goel ("Redeemer"), i.e. charged, like the next of kin, with the duty of recovering thy rights and avenging thy wrongs (comp. Isa_41:14; Isa_47:4). On the Goel, see Le Jer_25:25; Rth_4:6; Num_30:1-16 :19.
At the end of Jer_50:32 a pause occurs in the discourse. Then the prophet takes up the theme again with renewed emphasis. Were oppressed; rather, are oppressed. Because the oppression of Israel and Judah still continues, whereas Israel has by this time been amply punished ("received double," Isa_40:2) for her transgressions, Jehovah will himself interpose. He is, in fact, Israel's Goel ("Redeemer"), i.e. charged, like the next of kin, with the duty of recovering thy rights and avenging thy wrongs (comp. Isa_41:14; Isa_47:4). On the Goel, see Le Jer_25:25; Rth_4:6; Num_30:1-16 :19.
34Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.
Jamieson-Fausset-Brown
34. strong--as opposed to the power of Israel's oppressor (Re 18:8).
plead ... cause--as their advocate. Image from a court of justice; appropriate as God delivers His people not by mere might, but by righteousness. His plea against Satan and all their enemies is His own everlasting love, reconciling mercy and justice in the Redeemer's work and person (Mi 7:9; Zec 3:1-5; 1Jo 2:1).
give rest ... disquiet--There is a play on the similarity of sounds in the two Hebrew verbs to express more vividly the contrast: "that He may give quiet to the land of Judah (heretofore disquieted by Babylon); but disquiet to the inhabitants of Babylon" (heretofore quietly secure) (Is 14:6-8).
34. strong--as opposed to the power of Israel's oppressor (Re 18:8).
plead ... cause--as their advocate. Image from a court of justice; appropriate as God delivers His people not by mere might, but by righteousness. His plea against Satan and all their enemies is His own everlasting love, reconciling mercy and justice in the Redeemer's work and person (Mi 7:9; Zec 3:1-5; 1Jo 2:1).
give rest ... disquiet--There is a play on the similarity of sounds in the two Hebrew verbs to express more vividly the contrast: "that He may give quiet to the land of Judah (heretofore disquieted by Babylon); but disquiet to the inhabitants of Babylon" (heretofore quietly secure) (Is 14:6-8).
The Pulpit Commentary
That he may give rest to the land; rather, to the earth. Babylon was one of the great world empires; we can hardly dispense with this convenient Germanism. It was the wont of the Chaldeans, as Habakkuk puts it (Hab_1:6), "to walk through the breadth of the earth, to possess dwelling places that were not theirs." Observe the striking contrast—"rest" to the world which has been too long deprived of it, and "disquiet" to those who have hitherto spread it far and wide (comp. Isa_14:2, Isa_14:3).
That he may give rest to the land; rather, to the earth. Babylon was one of the great world empires; we can hardly dispense with this convenient Germanism. It was the wont of the Chaldeans, as Habakkuk puts it (Hab_1:6), "to walk through the breadth of the earth, to possess dwelling places that were not theirs." Observe the striking contrast—"rest" to the world which has been too long deprived of it, and "disquiet" to those who have hitherto spread it far and wide (comp. Isa_14:2, Isa_14:3).
35A sword is upon the Chaldeans, saith the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.
Jamieson-Fausset-Brown
35-37. The repetition of "A sword" in the beginning of each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal; the same sad stroke of the sword is upon each and all connected with guilty Babylon.
wise men--(Is 47:13). Babylon boasted that it was the peculiar seat of wisdom and wise men, especially in astronomy and astrology.
35-37. The repetition of "A sword" in the beginning of each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal; the same sad stroke of the sword is upon each and all connected with guilty Babylon.
wise men--(Is 47:13). Babylon boasted that it was the peculiar seat of wisdom and wise men, especially in astronomy and astrology.
The Pulpit Commentary
No human aid avails against so terrible a foe; therefore Jehovah calls upon his Sword (see on Jer_47:6) to avenge the cause of his people.
A sword is, etc; should rather be, Sword upon the Chaldea, it is an exclamation equivalent to "Let the Sword come upon the Chaldeans"—that sword which never "returns empty." The wise men are, partly the astronomers and astrologers at the various observatories in Babylonia, whose duty it was to send in monthly reports of the appearances in the sky, which were regarded as having an occult political significance (comp. Isa_47:13). In the next verse they are called liars, or praters. In Isa_44:25 this word stands parallel to "diviners." Possibly "liars" may be a wider term than "wise men," and includes an inferior grade of pretenders to "wisdom."
No human aid avails against so terrible a foe; therefore Jehovah calls upon his Sword (see on Jer_47:6) to avenge the cause of his people.
A sword is, etc; should rather be, Sword upon the Chaldea, it is an exclamation equivalent to "Let the Sword come upon the Chaldeans"—that sword which never "returns empty." The wise men are, partly the astronomers and astrologers at the various observatories in Babylonia, whose duty it was to send in monthly reports of the appearances in the sky, which were regarded as having an occult political significance (comp. Isa_47:13). In the next verse they are called liars, or praters. In Isa_44:25 this word stands parallel to "diviners." Possibly "liars" may be a wider term than "wise men," and includes an inferior grade of pretenders to "wisdom."
36A sword is upon the liars; and they shall dote: a sword is upon her mighty men; and they shall be dismayed.
37A sword is upon their horses, and upon their chariots, and upon all the mingled people that are in the midst of her; and they shall become as women: a sword is upon her treasures; and they shall be robbed.
The Pulpit Commentary
The mingled people; rather, the foreign peoples. Even if in Jer_25:20 the Hebrew ‛erebh is an ethnographical term reminding us of the Assyrian Urbi used of Bedouin tribes, ‹je-6› it is clear that no such explanation will suit here (see on Jer_25:20).
The mingled people; rather, the foreign peoples. Even if in Jer_25:20 the Hebrew ‛erebh is an ethnographical term reminding us of the Assyrian Urbi used of Bedouin tribes, ‹je-6› it is clear that no such explanation will suit here (see on Jer_25:20).
38A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.
Jamieson-Fausset-Brown
38. drought--Altering the pointing, this verse will begin as the three previous verses, "A sword." However, all the pointed manuscripts read, "A drought," as English Version. Cyrus turned off the waters of the Euphrates into a new channel and so marched through the dried-up bed into the city (Jr 51:32). Babylonia once was famed for its corn, which often yielded from one to two hundredfold [Herodotus]. This was due to its network of water-courses from the Euphrates for irrigation, traces of which [Layard] are seen still on all sides, but dry and barren (Is 44:27).
their idols--literally, "terrors." They are mad after idols that are more calculated to frighten than to attract (Jr 51:44, 47, 52; Da 3:1). Mere bugbears with which to frighten children.
38. drought--Altering the pointing, this verse will begin as the three previous verses, "A sword." However, all the pointed manuscripts read, "A drought," as English Version. Cyrus turned off the waters of the Euphrates into a new channel and so marched through the dried-up bed into the city (Jr 51:32). Babylonia once was famed for its corn, which often yielded from one to two hundredfold [Herodotus]. This was due to its network of water-courses from the Euphrates for irrigation, traces of which [Layard] are seen still on all sides, but dry and barren (Is 44:27).
their idols--literally, "terrors." They are mad after idols that are more calculated to frighten than to attract (Jr 51:44, 47, 52; Da 3:1). Mere bugbears with which to frighten children.
The Pulpit Commentary
A drought. The Maasoretic critics, in their prosaic realism, were unable to see how a "sword" could be "upon the waters;" hence they altered khereb into khoreb. But the sword is merely a symbol of the Divine vengeance, and may be interpreted differently according to the exigencies of the context. Render, Sword upon the waters. They are mad upon their idols; rather, through Terrors they befool themselves. "Terrors" is a synonym for the gods of the heathen, which inspired a feeling of awe rather than affection, unlike Jehovah as he revealed himself through the authors of the psalms and prophecies.
A drought. The Maasoretic critics, in their prosaic realism, were unable to see how a "sword" could be "upon the waters;" hence they altered khereb into khoreb. But the sword is merely a symbol of the Divine vengeance, and may be interpreted differently according to the exigencies of the context. Render, Sword upon the waters. They are mad upon their idols; rather, through Terrors they befool themselves. "Terrors" is a synonym for the gods of the heathen, which inspired a feeling of awe rather than affection, unlike Jehovah as he revealed himself through the authors of the psalms and prophecies.
39Therefore the wild beasts of the desert with the wild beasts of the islands shall dwell there, and the owls shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation.
Jamieson-Fausset-Brown
39. wild beasts of the desert--wild cats, remarkable for their howl [Bochart].
wild beasts of the islands--jackals (See on Is 13:21).
owls--rather, "female ostriches"; they delight in solitary places. Literally, "daughters of crying." Compare as to spiritual Babylon, Re 18:2.
no more inhabited for ever--The accumulation of phrases is to express the final and utter extinction of Babylon; fulfilled not immediately, but by degrees; Cyrus took away its supremacy. Darius Hystaspes deprived it, when it had rebelled, of its fortifications. Seleucus Nicanor removed its citizens and wealth to Seleucia, which he founded in the neighborhood; and the Parthians removed all that was left to Ctesiphon. Nothing but its walls was left under the Roman emperor Adrian.
39. wild beasts of the desert--wild cats, remarkable for their howl [Bochart].
wild beasts of the islands--jackals (See on Is 13:21).
owls--rather, "female ostriches"; they delight in solitary places. Literally, "daughters of crying." Compare as to spiritual Babylon, Re 18:2.
no more inhabited for ever--The accumulation of phrases is to express the final and utter extinction of Babylon; fulfilled not immediately, but by degrees; Cyrus took away its supremacy. Darius Hystaspes deprived it, when it had rebelled, of its fortifications. Seleucus Nicanor removed its citizens and wealth to Seleucia, which he founded in the neighborhood; and the Parthians removed all that was left to Ctesiphon. Nothing but its walls was left under the Roman emperor Adrian.
The Pulpit Commentary
Parallel passages: Isa_34:14; Isa_13:20-22. The wild beasts of the desert; rather, wild cats. Wild beasts of the islands; rather, jackals. Owls; rather, ostriches.
A verbal copy of Jer_49:18.
Parallel passages: Isa_34:14; Isa_13:20-22. The wild beasts of the desert; rather, wild cats. Wild beasts of the islands; rather, jackals. Owls; rather, ostriches.
A verbal copy of Jer_49:18.
40As God overthrew Sodom and Gomorrah and the neighbour cities thereof, saith the LORD; so shall no man abide there, neither shall any son of man dwell therein.
Jamieson-Fausset-Brown
40. (Is 13:19). Repeated from Jr 49:18.
40. (Is 13:19). Repeated from Jr 49:18.
41Behold, a people shall come from the north, and a great nation, and many kings shall be raised up from the coasts of the earth.
Jamieson-Fausset-Brown
41-43. (Compare Jr 6:22-24). The very language used to describe the calamities which Babylon inflicted on Zion is that here employed to describe Babylon's own calamity inflicted by the Medes. Retribution in kind.
kinds--the allies and satraps of the various provinces of the Medo-Persian empire: Armenia, Hyrcania, Lydia, &c.
coasts--the remote parts.
41-43. (Compare Jr 6:22-24). The very language used to describe the calamities which Babylon inflicted on Zion is that here employed to describe Babylon's own calamity inflicted by the Medes. Retribution in kind.
kinds--the allies and satraps of the various provinces of the Medo-Persian empire: Armenia, Hyrcania, Lydia, &c.
coasts--the remote parts.
The Pulpit Commentary
Jer_51:4.—The instruments of the judgment. The section is partly a cento from other prophecies. Thus Jer_51:41-43 are a repetition of Jer_6:22-24, except that what is there said of Jerusalem is here applied to Babylon; and verses 44-46 of Jer_49:19-21, the reference, however, being in the latter passage to Edom. In verse 46 At the noise of the taking of Babylon would be more literally rendered, At the cry, Babylon is taken.
Jer_51:4.—The instruments of the judgment. The section is partly a cento from other prophecies. Thus Jer_51:41-43 are a repetition of Jer_6:22-24, except that what is there said of Jerusalem is here applied to Babylon; and verses 44-46 of Jer_49:19-21, the reference, however, being in the latter passage to Edom. In verse 46 At the noise of the taking of Babylon would be more literally rendered, At the cry, Babylon is taken.
42They shall hold the bow and the lance: they are cruel, and will not shew mercy: their voice shall roar like the sea, and they shall ride upon horses, every one put in array, like a man to the battle, against thee, O daughter of Babylon.
43The king of Babylon hath heard the report of them, and his hands waxed feeble: anguish took hold of him, and pangs as of a woman in travail.
Babylon Suddenly Fallen
44Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me?
Jamieson-Fausset-Brown
44-46. Repeated mainly from Jr 49:19-21. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both.
44-46. Repeated mainly from Jr 49:19-21. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both.
45Therefore hear ye the counsel of the LORD, that he hath taken against Babylon; and his purposes, that he hath purposed against the land of the Chaldeans: Surely the least of the flock shall draw them out: surely he shall make their habitation desolate with them.
46At the noise of the taking of Babylon the earth is moved, and the cry is heard among the nations.
THE HOLY BIBLE
Jeremiah
Chapter 50
Translated out of the original tongues, and with the former translations diligently compared and revised.
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