Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Jeremiah 51:5 - King James

Verse	Translation	Text
Jer 51:5	King James	For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
forsaken--as a widow (Hebrew). Israel is not severed from her husband, Jehovah (Isa 54:5-7), by a perpetual divorce. though . . . sin--though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [GROTIUS].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

forsaken--as a widow (Hebrew). Israel is not severed from her husband, Jehovah (Isa 54:5-7), by a perpetual divorce.

though . . . sin--though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [GROTIUS].

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Because of the righteousness of Israel, Babylon is to be irretrievably destroyed. Jer 51:5. "For Israel is not forsaken, nor Judah of his God, of Jahveh of hosts; but their land is full of guilt because of the Holy One of Israel. Jer 51:6. Flee out of the midst of Babylon, and save ye every one his life: do not perish for her iniquity; because it is a time of vengeance for Jahveh; He renders to her what she has committed. Jer 51:7. Babylon [was] a golden cup in the hand of Jahveh, that intoxicated all the earth. Nations have drunk of her wine, therefore nations are mad. Jer 51:8. Babylon has fallen suddenly and been broken: howl over her: take balsam for her pain; perhaps she may be healed. Jer 51:9. 'We have tried to heal Babylon, but she is not healed. Leave her, and let us go each one to his own land; for her judgment reaches unto heaven, and is lifted up to the clouds.' Jer 51:10. Jahveh hath brought forth our righteousnesses; come, and let us declare in Zion the doing of Jahveh our God. Jer 51:11. Sharpen the arrow, fill the shields: Jahveh hath roused the spirit of the kings of Media; for His counsel is against Babylon, to destroy it; because it is the vengeance of Jahveh, the vengeance of His temple. Jer 51:12. Against the walls of Babylon raise a standard; strengthen the watch, set watchmen, prepare the ambushes: for Jahveh hath both devised and done what He spake against the inhabitants of Babylon. Jer 51:13. O thou that dwellest upon many waters, rich in treasures, thine end hath sworn by Himself, 'Surely I have filled thee with men, as [with] the locust; and they shall raise a shout of joy against thee.'" The offence of Babylon against the Holy One of Israel demands its destruction. In Jer 51:5, two reasons are given for God's determination to destroy Babylon. The Lord is induced to this (1) by His relation to Israel and Judah, whom Babylon will not let go; (2) by the grave offence of Babylon. Israel is לא אלמן, "not widowed," forsaken by his God; i.e., Jahveh, the God of hosts, has not rejected His people for ever, so as not to trouble Himself any more about them; cf. Isa 50:1; Isa 54:4. "Their land" - the land of the Chaldeans - "is full of guilt before the Holy One of Israel," partly through their relation to Israel (Jer 50:21), partly through their idolatry (Isa 50:2, 38). מן does not mean here "on the side of," but "on account of," because they do not acknowledge Jahveh as the Holy One of Israel. Jer 51:6 In order to escape the punishment that is to fall on the guilt-laden city, the Israelites living in Babylon must flee to save their lives; cf. Jer 50:8, and on the mode of expression, Jer 48:6. "Be not destroyed בּעונהּ, for her iniquity," (בּ of price), not "in her guilt" = punishment for sin (Graf), or "through her guilt" (Ngelsbach). Both of these last two views are against the context; for the idea is, that Israel must flee to save his life, and that he too may not atone for the guilt of Babylon. On the expression, "It is a time of vengeance," etc., cf. Jer 50:15, Isa 34:8. גּמוּל , as in Isa 59:18; Isa 66:6. גּמוּל, prop. accomplishment, actual proof, is used both of human and divine doing and working, of human misdeeds and divine recompense. הוּא is used emphatically. Jer 51:7-10 Babylon, certainly, in its former power and greatness, was a golden goblet, by means of which Jahveh presented to the nations the wine of His wrath, and intoxicated them; but now it is fallen, and broken without remedy. Isa 21:9 finds an echo in the expression, "Babylon is fallen." The figure of the cup refers us back to Jer 25:15., where, however, it is applied in a different way. The cup is said to be of gold, in order to point out the splendour and glory of Nebuchadnezzar's dominion. "In the hand of Jahveh," i.e., used by Him as His instrument for pouring out His wrath to the nations. But Babylon has suddenly fallen and been broken in pieces. At this point Jeremiah drops the figure of the cup, for a golden cup does not break when it falls. The fall is so terrible, that the nations in Babylon are summoned to participate in the lamentation, and to lend their aid in repairing her injuries. But they answer that their attempts to heal her are fruitless. (On צרי, cf. Jer 46:11 and Jer 8:22.) The terrible and irreparable character of the fall is thus expressed in a dramatic manner. We must neither think of the allies and mercenaries as those who are addressed (Schnurrer, Rosenmller, Maurer, Hitzig), nor merely the Israelites who had been delivered from Babylon (Umbreit). The latter view is opposed by the words which follow, "Let every one go to his own country;" this points to men out of different lands. And the former assumption is opposed by the consideration that not merely the mercenaries, but also the allies are to be viewed as fallen and ruined together with Babylon, and that Babylon, which had subdued all the nations, has no allies, according to the general way in which the prophet views these things. Those addressed are rather the nations that had been vanquished by Babylon and detained in the city, of which Israel was one. Inasmuch as these were the servants of Babylon, and as such bound to pay her service, they are to heal Babylon; and because the attempts to heal her prove fruitless, they are to leave the ruined city. They answer this summons by the resolve, "We will go every one to his own land;" cf. Jer 50:8, Jer 50:16. The motive for this resolution, "for her guilt reaches up to heaven," certainly shows that it is Israelites who are speaking, because it is only they who form their opinions in such a way; but they speak in the name of all the strangers who are in Babylon. משׁפּט is the matter upon which judgment is passed, i.e., the transgression, the guilt, analogous to משׁפּט דּמים, Eze 7:23, and משׁפּט מות , Deu 19:6; Deu 21:22; it does not mean the punishment adjudged, of which we cannot say that it reaches up to heaven. On this expression, cf. Psa 57:11; Psa 108:5. Through the fall of Babylon, the Lord has made manifest the righteousness of Israel; the redeemed ones are to proclaim this in Zion. צדקות does not mean "righteous acts" (Jdg 5:11), but proofs of the righteousness of Israel as opposed to Babylon, which righteousness Babylon, through tyrannical oppression of the people that had been delivered up to it merely for chastisement, has failed to perceive, and which, so long as the Lord did not take His people to Himself again in a visible manner, was hidden from the world; cf. Psa 37:6. Jer 51:11-12 The instruments which the Lord employs in bringing about the fall of Babylon are the kings of the Medes, i.e., the provincial governors, or heads of the separate provinces into which the Medes in ancient times were divided, until, after revolting from the Assyrians in the year 714 b.c., they put themselves under a common head, in order to assert their independence, and chose Dejokes as their monarch. See Speigel's Ern (1863, S. 308ff.), and Delitzsch on Isa 13:17, who rightly remarks that in Isa 13:17, as well as here, מדי is a general designation for the Aryan tribes of Iran, taken from the most important and influential nation. In Jer 21:2, Isaiah mentions Elam in the first series, along with Media, as a conqueror of Babylon; and the Babylonian kingdom was destroyed by Darius the Mede and Cyrus the Persian. But the Persians are first named in the Old Testament by Ezekiel and Daniel, while the name "Elam" as a province of the Persian kingdom is gradually lost, from the times of Cyrus onwards, in that of the "Persians." The princes of Media are to prepare themselves for besieging and conquering Babylon. הבר (from בּרר), prop. to polish, cleanse from dirt and rust. The arrows are thereby sharpened; cf. Isa 49:2. מלאוּ השּׁלטים is variously explained. The meaning of "shields" is that best established for שּׁלטים (see on Sa2 8:7); while the meaning of "armour equipment," which is defended by Thenius, is neither very suitable for Sa2 8:7 nor for Kg2 11:10 and Sol 4:4. There is no the least foundation for the meaning "quiver," which is assumed merely for this passage. מלאוּ is to be explained in accordance with the analogous expression in Kg2 9:24, מלּא ידו בקשׁת, "he filled his hand with the bow," i.e., seized the bow. "Fill the shields" with your bodies, or with your arms, since we put these among the straps of the shields. Those addressed are the kings of the Medes, whose spirit God has stirred up to make war against Babylon; for it is against her that His mind or plan is directed. As to the expression, "for it is the vengeance of Jahveh," etc., cf. Jer 50:15, Jer 50:28. The attack is to be directed against the walls of Babylon. נס, "standard," is the military sign carried before the army, in order to show them the direction they are to take, and the point of attack. משׁמר "watch," is the force besieging the city; cf. Sa2 11:16. "Make the watch strong," i.e., enclose the city firmly. This is more exactly specified in the following clauses. "Set watches," not as a guard for their own camp (Hitzig), but against the city, in order to maintain a close siege. "Place the ambushes," that they may peep into the city whenever a sally is made by the besieged; cf. Jos 8:14., Jdg 20:33. "For what Jahveh hath determined, He will also perform." גּם־גּם, "as well as:" He has resolved as well as done, i.e., as He has resolved, He also executes. Jer 51:13 All the supports of the Babylonian power, its strong position on the Euphrates, and its treasures, which furnished the means for erecting strong fortifications, cannot avert the ruin decreed by God. As to the form שׁכנתּי, see on Jer 22:23. It is the city with its inhabitants that is addressed, personified as a virgin or daughter. The many waters on which Babylon dwells are the Euphrates, with the canals, trenches, dykes, and marches which surrounded Babylon, and afforded her a strong protection against hostile attacks, but at the same time contributed to increase the wealth of the country and the capital. (Note: Duncker, Gesch. d. Alterth. i. S. 846, remarks: "The fertility of the soil of Babylon - the produce of the fields - depended on the inundations of the Euphrates. By means of an extensive system of dykes, canals, and river-walls, Nebuchadnezzar succeeded not only in conducting the water of the Euphrates to every point in the plain of Babylon, but also in averting the formation of marshes and the occurrence of floods (which were not rare), as well as regulating the inundation." The purpose for which these water-works were constructed, was "first of all, irrigation and navigation; but they at the same time afforded strong liens of defence against the foe" (Niebuhr, Gesch. Assyr. u. Bab. S. 219). See details regarding these magnificent works in Duncker, S. 845ff.; Niebuhr, S. 218ff.) The great riches, however, by which Babylon became רבּת אוצרות, "great in treasures," so that Aeschylus (Pers. 52) calls it Βαβυλῶν ἡ πολύχρυσος, were derived from the enormous spoils which Nebuchadnezzar brought to it, partly from Nineveh, partly from Jerusalem, and from the tribute paid by Syria and the wealthy commercial cities of Phoenicia. "Thine end is come;" cf. Gen 6:13. אמּת בּצעך, "the ell (i.e., the measure) of thy gain," i.e., the limit put to thine unjust gain. The words are connected with "thine end is come" by zeugma. This explanation is simpler than the interpretation adopted by Venema, Eichhorn, and Maurer, from the Vulgate pedalis praecisionis tuae, viz., "the ell of cutting thee off." Bttcher (Proben, S. 289, note m) seeks to vindicate the rendering in the following paraphrase: "The ell at which thou shalt be cut off, like something woven or spun, when it has reached the destined number of ells." According to this view, "ell" would stand for the complete number of the ells determined on; but there is no consideration of the question whether בּצע, "to cut off the thread of life," Isa 38:12, can be applied to a city. Jer 51:14 The Lord announces destruction to Babylon with a solemn oath. Many take כּי אם in the sense of אם לא in oaths: "truly, certainly." But this use of the expression is neither fully established, nor suitable in this connection. In Sa2 15:21 (the only passage that can be cited in its behalf), the meaning "only" gives good enough sense. Ewald (356, b) wrongly adduces Kg2 5:20 in support of the above meaning, and three lines below he attributes the signification "although" to the passage now before us. Moreover, the asseveration, "Verily I have filled thee with men as with locusts, and they shall sing the Hedad over thee," can have a suitable meaning only if we take "I have filled thee" prophetically, and understand the filling with men as referring to the enemy, when the city has been reduced (Hitzig). But to fill a city with men hardly means quite the same as to put a host of enemies in it. כּי serves merely to introduce the oath, and אם means "although," - as, for instance, in Job 9:15. The meaning is not, "When I filled thee with men, as with locusts, the only result was, that a more abundant wine-pressing could be obtained" (Ngelsbach), for this though is foreign to the context; the meaning rather is, "Even the countless multitudes of men in Babylon will not avail it" (Ewald), will not keep it from ruin. הידד, the song sung at the pressing of wine, is, from the nature of the case, the battle-song; see on Jer 25:30.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Because of the righteousness of Israel, Babylon is to be irretrievably destroyed. Jer 51:5. "For Israel is not forsaken, nor Judah of his God, of Jahveh of hosts; but their land is full of guilt because of the Holy One of Israel. Jer 51:6. Flee out of the midst of Babylon, and save ye every one his life: do not perish for her iniquity; because it is a time of vengeance for Jahveh; He renders to her what she has committed. Jer 51:7. Babylon [was] a golden cup in the hand of Jahveh, that intoxicated all the earth. Nations have drunk of her wine, therefore nations are mad. Jer 51:8. Babylon has fallen suddenly and been broken: howl over her: take balsam for her pain; perhaps she may be healed. Jer 51:9. 'We have tried to heal Babylon, but she is not healed. Leave her, and let us go each one to his own land; for her judgment reaches unto heaven, and is lifted up to the clouds.' Jer 51:10. Jahveh hath brought forth our righteousnesses; come, and let us declare in Zion the doing of Jahveh our God. Jer 51:11. Sharpen the arrow, fill the shields: Jahveh hath roused the spirit of the kings of Media; for His counsel is against Babylon, to destroy it; because it is the vengeance of Jahveh, the vengeance of His temple. Jer 51:12. Against the walls of Babylon raise a standard; strengthen the watch, set watchmen, prepare the ambushes: for Jahveh hath both devised and done what He spake against the inhabitants of Babylon. Jer 51:13. O thou that dwellest upon many waters, rich in treasures, thine end hath sworn by Himself, 'Surely I have filled thee with men, as [with] the locust; and they shall raise a shout of joy against thee.'"

The offence of Babylon against the Holy One of Israel demands its destruction. In Jer 51:5, two reasons are given for God's determination to destroy Babylon. The Lord is induced to this (1) by His relation to Israel and Judah, whom Babylon will not let go; (2) by the grave offence of Babylon. Israel is לא אלמן, "not widowed," forsaken by his God; i.e., Jahveh, the God of hosts, has not rejected His people for ever, so as not to trouble Himself any more about them; cf. Isa 50:1; Isa 54:4. "Their land" - the land of the Chaldeans - "is full of guilt before the Holy One of Israel," partly through their relation to Israel (Jer 50:21), partly through their idolatry (Isa 50:2, 38). מן does not mean here "on the side of," but "on account of," because they do not acknowledge Jahveh as the Holy One of Israel.

Jer 51:6

In order to escape the punishment that is to fall on the guilt-laden city, the Israelites living in Babylon must flee to save their lives; cf. Jer 50:8, and on the mode of expression, Jer 48:6. "Be not destroyed בּעונהּ, for her iniquity," (בּ of price), not "in her guilt" = punishment for sin (Graf), or "through her guilt" (Ngelsbach). Both of these last two views are against the context; for the idea is, that Israel must flee to save his life, and that he too may not atone for the guilt of Babylon. On the expression, "It is a time of vengeance," etc., cf. Jer 50:15, Isa 34:8. גּמוּל , as in Isa 59:18; Isa 66:6. גּמוּל, prop. accomplishment, actual proof, is used both of human and divine doing and working, of human misdeeds and divine recompense. הוּא is used emphatically.

Jer 51:7-10

Babylon, certainly, in its former power and greatness, was a golden goblet, by means of which Jahveh presented to the nations the wine of His wrath, and intoxicated them; but now it is fallen, and broken without remedy. Isa 21:9 finds an echo in the expression, "Babylon is fallen." The figure of the cup refers us back to Jer 25:15., where, however, it is applied in a different way. The cup is said to be of gold, in order to point out the splendour and glory of Nebuchadnezzar's dominion. "In the hand of Jahveh," i.e., used by Him as His instrument for pouring out His wrath to the nations. But Babylon has suddenly fallen and been broken in pieces. At this point Jeremiah drops the figure of the cup, for a golden cup does not break when it falls. The fall is so terrible, that the nations in Babylon are summoned to participate in the lamentation, and to lend their aid in repairing her injuries. But they answer that their attempts to heal her are fruitless. (On צרי, cf. Jer 46:11 and Jer 8:22.) The terrible and irreparable character of the fall is thus expressed in a dramatic manner. We must neither think of the allies and mercenaries as those who are addressed (Schnurrer, Rosenmller, Maurer, Hitzig), nor merely the Israelites who had been delivered from Babylon (Umbreit). The latter view is opposed by the words which follow, "Let every one go to his own country;" this points to men out of different lands. And the former assumption is opposed by the consideration that not merely the mercenaries, but also the allies are to be viewed as fallen and ruined together with Babylon, and that Babylon, which had subdued all the nations, has no allies, according to the general way in which the prophet views these things. Those addressed are rather the nations that had been vanquished by Babylon and detained in the city, of which Israel was one. Inasmuch as these were the servants of Babylon, and as such bound to pay her service, they are to heal Babylon; and because the attempts to heal her prove fruitless, they are to leave the ruined city. They answer this summons by the resolve, "We will go every one to his own land;" cf. Jer 50:8, Jer 50:16. The motive for this resolution, "for her guilt reaches up to heaven," certainly shows that it is Israelites who are speaking, because it is only they who form their opinions in such a way; but they speak in the name of all the strangers who are in Babylon. משׁפּט is the matter upon which judgment is passed, i.e., the transgression, the guilt, analogous to משׁפּט דּמים, Eze 7:23, and משׁפּט מות , Deu 19:6; Deu 21:22; it does not mean the punishment adjudged, of which we cannot say that it reaches up to heaven. On this expression, cf. Psa 57:11; Psa 108:5. Through the fall of Babylon, the Lord has made manifest the righteousness of Israel; the redeemed ones are to proclaim this in Zion. צדקות does not mean "righteous acts" (Jdg 5:11), but proofs of the righteousness of Israel as opposed to Babylon, which righteousness Babylon, through tyrannical oppression of the people that had been delivered up to it merely for chastisement, has failed to perceive, and which, so long as the Lord did not take His people to Himself again in a visible manner, was hidden from the world; cf. Psa 37:6.

Jer 51:11-12

The instruments which the Lord employs in bringing about the fall of Babylon are the kings of the Medes, i.e., the provincial governors, or heads of the separate provinces into which the Medes in ancient times were divided, until, after revolting from the Assyrians in the year 714 b.c., they put themselves under a common head, in order to assert their independence, and chose Dejokes as their monarch. See Speigel's Ern (1863, S. 308ff.), and Delitzsch on Isa 13:17, who rightly remarks that in Isa 13:17, as well as here, מדי is a general designation for the Aryan tribes of Iran, taken from the most important and influential nation. In Jer 21:2, Isaiah mentions Elam in the first series, along with Media, as a conqueror of Babylon; and the Babylonian kingdom was destroyed by Darius the Mede and Cyrus the Persian. But the Persians are first named in the Old Testament by Ezekiel and Daniel, while the name "Elam" as a province of the Persian kingdom is gradually lost, from the times of Cyrus onwards, in that of the "Persians." The princes of Media are to prepare themselves for besieging and conquering Babylon. הבר (from בּרר), prop. to polish, cleanse from dirt and rust. The arrows are thereby sharpened; cf. Isa 49:2. מלאוּ השּׁלטים is variously explained. The meaning of "shields" is that best established for שּׁלטים (see on Sa2 8:7); while the meaning of "armour equipment," which is defended by Thenius, is neither very suitable for Sa2 8:7 nor for Kg2 11:10 and Sol 4:4. There is no the least foundation for the meaning "quiver," which is assumed merely for this passage. מלאוּ is to be explained in accordance with the analogous expression in Kg2 9:24, מלּא ידו בקשׁת, "he filled his hand with the bow," i.e., seized the bow. "Fill the shields" with your bodies, or with your arms, since we put these among the straps of the shields. Those addressed are the kings of the Medes, whose spirit God has stirred up to make war against Babylon; for it is against her that His mind or plan is directed. As to the expression, "for it is the vengeance of Jahveh," etc., cf. Jer 50:15, Jer 50:28. The attack is to be directed against the walls of Babylon. נס, "standard," is the military sign carried before the army, in order to show them the direction they are to take, and the point of attack. משׁמר "watch," is the force besieging the city; cf. Sa2 11:16. "Make the watch strong," i.e., enclose the city firmly. This is more exactly specified in the following clauses. "Set watches," not as a guard for their own camp (Hitzig), but against the city, in order to maintain a close siege. "Place the ambushes," that they may peep into the city whenever a sally is made by the besieged; cf. Jos 8:14., Jdg 20:33. "For what Jahveh hath determined, He will also perform." גּם־גּם, "as well as:" He has resolved as well as done, i.e., as He has resolved, He also executes.

Jer 51:13

All the supports of the Babylonian power, its strong position on the Euphrates, and its treasures, which furnished the means for erecting strong fortifications, cannot avert the ruin decreed by God. As to the form שׁכנתּי, see on Jer 22:23. It is the city with its inhabitants that is addressed, personified as a virgin or daughter. The many waters on which Babylon dwells are the Euphrates, with the canals, trenches, dykes, and marches which surrounded Babylon, and afforded her a strong protection against hostile attacks, but at the same time contributed to increase the wealth of the country and the capital.

(Note: Duncker, Gesch. d. Alterth. i. S. 846, remarks: "The fertility of the soil of Babylon - the produce of the fields - depended on the inundations of the Euphrates. By means of an extensive system of dykes, canals, and river-walls, Nebuchadnezzar succeeded not only in conducting the water of the Euphrates to every point in the plain of Babylon, but also in averting the formation of marshes and the occurrence of floods (which were not rare), as well as regulating the inundation." The purpose for which these water-works were constructed, was "first of all, irrigation and navigation; but they at the same time afforded strong liens of defence against the foe" (Niebuhr, Gesch. Assyr. u. Bab. S. 219). See details regarding these magnificent works in Duncker, S. 845ff.; Niebuhr, S. 218ff.)

The great riches, however, by which Babylon became רבּת אוצרות, "great in treasures," so that Aeschylus (Pers. 52) calls it Βαβυλῶν ἡ πολύχρυσος, were derived from the enormous spoils which Nebuchadnezzar brought to it, partly from Nineveh, partly from Jerusalem, and from the tribute paid by Syria and the wealthy commercial cities of Phoenicia. "Thine end is come;" cf. Gen 6:13. אמּת בּצעך, "the ell (i.e., the measure) of thy gain," i.e., the limit put to thine unjust gain. The words are connected with "thine end is come" by zeugma. This explanation is simpler than the interpretation adopted by Venema, Eichhorn, and Maurer, from the Vulgate pedalis praecisionis tuae, viz., "the ell of cutting thee off." Bttcher (Proben, S. 289, note m) seeks to vindicate the rendering in the following paraphrase: "The ell at which thou shalt be cut off, like something woven or spun, when it has reached the destined number of ells." According to this view, "ell" would stand for the complete number of the ells determined on; but there is no consideration of the question whether בּצע, "to cut off the thread of life," Isa 38:12, can be applied to a city.

Jer 51:14

The Lord announces destruction to Babylon with a solemn oath. Many take כּי אם in the sense of אם לא in oaths: "truly, certainly." But this use of the expression is neither fully established, nor suitable in this connection. In Sa2 15:21 (the only passage that can be cited in its behalf), the meaning "only" gives good enough sense. Ewald (356, b) wrongly adduces Kg2 5:20 in support of the above meaning, and three lines below he attributes the signification "although" to the passage now before us. Moreover, the asseveration, "Verily I have filled thee with men as with locusts, and they shall sing the Hedad over thee," can have a suitable meaning only if we take "I have filled thee" prophetically, and understand the filling with men as referring to the enemy, when the city has been reduced (Hitzig). But to fill a city with men hardly means quite the same as to put a host of enemies in it. כּי serves merely to introduce the oath, and אם means "although," - as, for instance, in Job 9:15. The meaning is not, "When I filled thee with men, as with locusts, the only result was, that a more abundant wine-pressing could be obtained" (Ngelsbach), for this though is foreign to the context; the meaning rather is, "Even the countless multitudes of men in Babylon will not avail it" (Ewald), will not keep it from ruin. הידד, the song sung at the pressing of wine, is, from the nature of the case, the battle-song; see on Jer 25:30.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Forsaken - Not utterly forsaken.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For Israel hath not been forsaken - God still continued his prophets among them; he had never cast them wholly off. Even in the midst of wrath - highly deserved and inflicted punishment, he has remembered mercy; and is now about to crown what he has done by restoring them to their own land. I conceive אשם asham, which we translate sin, as rather signifying punishment, which meaning it often has.

Top

⁵ For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.
⁶ For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.
⁷ For a small moment have I forsaken thee; but with great mercies will I gather thee.

³⁰ Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.

¹⁵ Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.

²⁰ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him.

²¹ And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.

¹⁴ The LORD of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillers; and they shall lift up a shout against thee.

¹² Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me.

¹³ And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.

²³ O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!

¹³ O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness.

³³ And all the men of Israel rose up out of their place, and put themselves in array at Baaltamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.

¹⁴ And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at a time appointed, before the plain; but he wist not that there were liers in ambush against him behind the city.

¹⁶ And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were.

²⁸ The 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.

¹⁵ Shout 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.

²⁴ And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.

⁴ Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.

¹⁰ And to the captains over hundreds did the priest give king David's spears and shields, that were in the temple of the LORD.

⁷ And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.

² And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;

² Enquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us.

¹⁷ Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

¹¹ Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple.
¹² Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

⁶ And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.

¹¹ They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the LORD go down to the gates.

⁵ Be thou exalted, O God, above the heavens: and thy glory above all the earth;

¹¹ Be thou exalted, O God, above the heavens: let thy glory be above all the earth.

²² And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:

⁶ Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past.

²³ Make a chain: for the land is full of bloody crimes, and the city is full of violence.

¹⁶ Cut 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.

⁸ Remove 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.

²² Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?

¹¹ Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.

¹⁵ For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.

⁹ And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.

⁷ Babylon hath been a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.
⁸ Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.
⁹ We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies.
¹⁰ The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God.

⁶ A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.

¹⁸ According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.

⁸ For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion.

⁶ Flee, save your lives, and be like the heath in the wilderness.

⁸ Remove 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.

⁶ Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.

² Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.

²¹ Go 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.

⁴ Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.

¹ Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

⁵ For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

¹³ O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness.

¹² Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

¹⁰ The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God.

⁹ We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies.

⁸ Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.

⁷ Babylon hath been a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.

⁶ Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.

⁵ For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.