Jeremiah 50:10

50:8-20 The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

And Chaldea shall be a spoil,.... The land of the Chaldeans, as the Targum, should become a spoil to the enemy, and be plundered of all its riches and treasures; not only Babylon principally, but the whole country it was the metropolis of: all that spoil her shall be satisfied, saith the Lord; for though spoilers are generally insatiable, yet so great should be the riches found in Babylon and in Chaldea, that they should have enough, and desire no more; see Revelation 18:17.

Or, "Chaldaea shall become a spoil ... for thou wast glad, thou exultedst, ye plunderers of mine heritage." Because ye are grown fat - Rather, for thou leapedst, skippedst as an animal does when playing. As the heifer at grass - Or, as a heifer threshing. When threshing cattle were allowed to eat their fill Deuteronomy 25:4, and so grew playful. Bellow as bulls - Better as in the margin.

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" (Jer 15:7). The Septuagint and Syriac support English Version. In vain—without killing him at whom it was aimed (2Sa 1:22).

For the Lord arouses and leads against Babylon a crowd of nations, i.e., an army consisting of a multitude of nations. As meeעיר reminds us of Isaiah 13:17 , so קהל גּוים גּ remind us of ממלכות גּוים נאספים in Isaiah 13:4 . ערך ל, to make preparations against. משּׁם is not used of time (Rosenmller, Ngelsbach, etc.), for this application of the word has not been established from the actual occurrence of instances, but it has a local meaning, and refers to the "crowd of nations:" from that place where the nations that come out of the north have assembled before Babylon. In the last clause, the multitude of great nations is taken together, as if they formed one enemy: "his arrows are like the arrows of a wisely dealing (i.e., skilful) warrior." (Note: Instead of משׂכּיל, J. H. Michaelis, in his Biblia Halens., has accepted the reading משּׁכּיל on the authority of three Erfurt codices and three old editions (a Veneta of 1618; Buxtorf's Rabbinic Bible, printed at Basle, 1720; and the London Polyglott). J. D. Michaelis, Rosenmller, Maurer, and Umbreit have decided for this reading, and point to the rendering of the Vulgate, interfectoris, and of the Targum, מתכּיל, orbans. On the other hand, the lxx and Syriac have read and rendered משׂכּיל; and this reading is not merely presented by nonnulli libri, as Maurer states, but by twelve codices of de Rossi, and all the more ancient editions of the Bible, of which de Rossi in his variae lectiones mentions forty-one.

The critical witnesses are thus overwhelming for משׂכּיל; and against משּׁכּיל there lies the further consideration, that שׁכל has the meaning orbare, to render childless, only in the Piel, but in the Hiphil means abortare, to cause or have miscarriages, as is shown by רחם משּׁכּיל, Hosea 9:14.) The words לא ישׁוּב do not permit of being referred, on the strength of 2 Samuel 1:22, to one particular arrow which does not come back empty; for the verb שׁוּב, though perhaps suitable enough for the sword, which is drawn back when it has executed the blow, is inappropriate for the arrow, which does not return. The subject to ישׁוּב is גּבּור si , the hero, who does not turn or return without having accomplished his object; cf. Isaiah 55:11. In Jeremiah 50:10, כּשׂדּים is the name of the country, "Chaldeans;" hence it is construed as a feminine. The plunderers of Chaldea will be able to satisfy themselves with the rich booty of that country.

The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psalms 102:15; Isaiah 60:3). 10. ye say … desolate —(Jeremiah 32:43). 11. (Jeremiah 7:34; 16:9). ## Praise the Lord, &c.—the words of Psalms 136:1, which were actually used by the Jews at their restoration (Ezra 3:11). sacrifice of praise —(Psalms 107:22; 116:17). This shall continue when all other sacrifices shall be at an end. 12. habitation of shepherds … flocks —in contrast to Jeremiah 33:10, "without man … inhabitant … without beast " (Jeremiah 32:43; compare Jeremiah 31:24; 50:19; Isaiah 65:10). 13. pass … under … hands of him that telleth them —Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Leviticus 27:32; Micah 7:14; compare John 10:28, 29; 17:12). 14. perform —"I will make to rise "; God's promise having for a time seemed to "lie" dead and abortive [C ALVIN ]. 15. Repeated from Jeremiah 23:5. the land —the Holy Land: Israel and Judah (Jeremiah 23:6). 16.

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] It occurs ## only in the following places: 1 Sa 18:25; Esther 8:3; 9:24,25; Isaiah 33:8; Jeremiah 49:20; 50:45; Lamentations 2:8; 2 Sa 14:14; Jeremiah 49:30; Genesis 1:20; Job 35:2; 2 Sa 14:13; Ezekiel 38:10; Jeremiah 18:8 Psalms 21:11; 140:2,4; Jeremiah 11:19; 48:2; Amos 6:5; Psalms 10:2; Isaiah 53:3, Jeremiah 26:3; Micah 2:3; Nahum 1:11; Jeremiah 18:11; Job 13:24; 41:27,29, Psalms 32:2; 35:5; Isaiah 10:7; Job 19:11; 33:10; Genesis 15:6; 38:15; 1 Sa 1:13; Psalms 52:2; Jeremiah 18:18; Zechariah 7:10; Job 6:26; 19:11; Isaiah 13:17; 1 Ki 10:21; Numbers 18:27,30; Psalms 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:15. I have examined all the passages, and, as the result of my examination, have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring , or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times, (see Schmidius' Concord .,)and in a similar significa