Book of Jeremiah Chapter 50 Vs. 20

 Judgment on Babylon

Jer 50:20 In 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.

In those...

הֵם

hēm, הֵמָּה

hēmmāh: A masculine plural pronoun meaning they, these. Both forms are used alike. Its basic uses are: (1) with a verb form to serve as its subject or to emphasize its subject, meaning they or they themselves respectively (Gen. 6:4; Exo. 5:7; 18:22); (2) as a linking verb meaning is, are (Gen. 3:7; 48:5; Exo. 5:8; Job 6:7; Pro. 30:24); (3) as a demonstrative adjective coming after a noun and bearing the definite article (Gen. 6:4; Exo. 2:11) meaning those (Num. 14:38); (4) as an object of prepositions (Exo. 30:4; 36:1) meaning them, whom (Jer. 36:32) and translated as the particular preposition demands.

days,...

יוֹם

yôm: A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).

and in that...

הִיא

hiy’, הוּא

hû’: A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’^anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’^elîyhû(’), He is my God.

time,...

עֵת

‛ēṯ: A masculine or feminine noun meaning time. The word basically means time. But in context, it expresses many aspects of time and kinds of time. It is used most often to express the time of the occurrence of some event. The word means at that time in a general sense, as when Abimelech and Phicol spoke to Abraham during the days when Ishmael was growing up (Gen. 21:22; 38:1). The time described can be more specific, such as when Moses refers to the time of crisis in the wilderness when the people wanted meat to eat (Deu. 1:9). It may refer to a specific date (Exo. 9:18; 1Sam. 9:16); or a part of a day, as when the dove returned to Noah in the evening (Gen. 8:11; 24:11). The word can refer to a duration of time, as for all time (Exo. 18:22; Pro. 8:30); or for any time in general (Lev. 16:2). The time referred to may be past, present, or future (Num. 23:23; Jdg. 13:23; Isa. 9:1; 8:23). The word can describe times of the Lord's anger (Psm. 21:9,10); or times of trouble (Psm. 9:9,10). In fact, this word can be made to refer to about any kind of time or duration of time by its modifying words and context.

It is used to describe the time when certain appropriate things took place in general. For example, kings customarily went forth to war in the spring (2Sam. 11:1; 1Chr. 20:1). It can depict times that are fitting or suitable for certain reasons, such as rain falling on the land in its season (Deu. 11:14; Jer. 5:24); and fruit trees bearing fruit at the proper time (Psm. 1:3). The author of Pro. 15:23 spoke of a proper time for fitting words. Ecclesiastes 3 described all of life as a grand mosaic of times and seasons; there is a time to do everything-to be born, to die, to plant, to uproot, to kill, to heal, to love, to hate (Ecc. 3:1-3, 3:8). This word occurs nineteen times in these verses (Ecc. 3:1-8), along with a synonym of this word, z^emān, to make twenty references to time.

The Hebrew word can be used to designate a time even more accurately. When the exiles returned, it was time for the house of the Lord to be rebuilt (Hag. 1:2). The word designated the set time of marriage (1Sam. 18:19). It pinpointed the time of God's judgments (Isa. 13:22; Ezk. 7:7, 7:12); but also the many times in the past when He delivered them (Neh. 9:28). The Lord stands in readiness to judge every nation when its time comes (Jer. 27:7). There will be a time of the end for all the nations as well (Dan. 8:17; 11:35; 12:4, 12:9). In contrast, the word in context can be combined with chance to indicate uncertain time (Ecc. 9:11); and, appropriately, it describes life in general and its content, whether good or bad (Psm. 31:15,16; Isa. 33:6).

saith...

נְאֻם

n^e’um: A masculine noun introducing an oracle, an utterance; a prophetic citing of God's speech. It is used as an introduction to various utterances and means thus says the Lord, utterance of the Lord, etc. (Isa. 14:22; 56:8; Ezk. 16:58; Hos. 2:13,15; Joel 2:12; Amos 2:11; Oba. 1:4). It is used outside of the prophetic books in the form usually, n^e’um-yhwh, utterance of the Lord (Gen. 22:16; Num. 14:28; 24:3-4, 24:15-16; 1Sam. 2:30, etc.). It is used of the utterances of people, but they were probably in a prophetic state, such as David (2Sam. 23:1). It is used of the voice of conscience in Psm. 36:1,2 when sin is committed. The word occurs often at the end, less often in the middle, and once at the beginning of these utterances (Isa. 54:17; 56:8; Amos 3:10).

the Lord,...

יְהוָֹה

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

אֵת

’ēṯ: This particle points out the definite direct object in a biblical Hebrew sentence. It is usually not translatable. It is normally employed in Hebrew prose but may often be missing in Hebrew poetry. It occurs as ’eṯ, ’eṯ-, or ’ēṯ-. It may take pronominal suffixes, ’ôtı̄y, me; ’ôtkā, you, etc. (1Sam. 8:7). Used before mı̄y, ’eṯ mı̄y, it indicates whom. In fact, it is able to point out any kind of accusative in a sentence (cf. 1Kgs. 15:23). It is used thousands of times in the Old Testament.

the iniquity...

עָוֹן

‛āwōn: a masculine noun meaning iniquity, evil, guilt, punishment. This is one of the four main words indicating sin in the Old Testament. This word indicates sin that is particularly evil, since it strongly conveys the idea of twisting or perverting deliberately. The noun carries along with it the idea of guilt from conscious wrongdoing (Gen. 44:16; Jer. 2:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Gen. 4:13; Isa. 53:11).

The Hebrew word means sin or transgression in a conscious sense, as when David kept (consciously) from transgression or sin (2Sam. 22:24); Israel by choice returned to the sins their ancestors had committed (Jer. 11:10; 13:22).

This word for sin can also indicate the guilt that results from the act of sin: Moses prayed that the Lord would forgive the guilt and sin of rebellious Israel (Num. 14:19); the guilt of the Amorites was not yet full in the time of Abraham (Gen. 15:16); God would remove the guilt of His people when they returned from exile (Jer. 50:20); the guilt of the fathers was a recurring phrase in the Old Testament (Exo. 20:5; 34:7).

The word also indicates in some contexts the punishment that results from sin and guilt; Cain's punishment was unbearable for him (Gen. 4:13; Jer. 51:6). Edom was condemned for not helping Israel in the time of Israel's punishment (Ezk. 35:5); and the Levites had to bear their punishment because they strayed from following the Lord (Psm. 31:10,11; Ezk. 44:10, 44:12).

of Israel...

יִשְׂרָאֵל

yiśrā’ēl: A proper noun designating Israel:

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

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

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

shall be sought for...

בָּקַשׁ

bāqaš: A verb meaning to seek, to require; to try to obtain. It is used to describe subjects seeking or requiring various things for various reasons: a stolen object (Gen. 31:39); persons (Gen. 37:15-16); someone's life (Exo. 4:19; 24); evil against someone (1Sam. 25:26) or good (Neh. 2:10; Psm. 122:9).

It denotes seeking someone's presence, especially the Lord's (1Kgs. 10:24; Hos. 5:15) or His word (Amos 8:12). Prayer was a means of seeking the Lord's will (Dan. 9:3). In the passive use of the verb, something is sought for (Jer. 50:20; Ezk. 26:21) or is examined (Est. 2:23).

and there shall be none;...

אַיִן

’ayin: A particle or semi verb of negation or nonexistence meaning no, none, nothing. It is used hundreds of times with various negative nuances. It can simply negate something (Exo. 17:7; Psm. 135:17) or assert that something is as nothing in comparison (Isa. 40:17). Used with the preposition l^e, it indicates non-possession (Gen. 11:30; Pro. 13:7; Isa. 27:4; Hos. 10:3). It refers to the lack of a successor (Dan. 9:26). It indicates those who lack strength or power (Isa. 40:29, ûl^e’ēyn ’ōniym). When used with an infinitive, it negates the thought of the infinitive (Psm. 32:9). When the preposition l^e is added to the negated infinitive (’eyn + l^e+ inf.), it gives the meaning not to permit + the meaning of the particular infinitive (Est. 4:2). The antonym of ’ayin is yeš, there is, are.

and there sins...

חַטָּאת

ḥaṭṭā’ṯ: A feminine noun meaning sin, transgression, sin offering, punishment. The word denotes youthful indiscretions (Psm. 25:7); evil committed against another (Gen. 50:17); trespasses against God (2Chr. 33:19; Psm. 51:2,4; Amos 5:12); a general state of sinfulness (Isa. 6:7); and the specific occasion of sin, particularly in reference to idolatry (Deu. 9:21; Hos. 10:8). It also implies an antidote to sin, including purification from ceremonial impurity (Num. 19:9, 19:17); the sacrificial offering for sin (Exo. 29:14; Lev. 4:3); and the punishment for sin (Lam. 4:6; Zec. 14:19). In the story of Cain and Abel, sin appears as a creature, ready to pounce, lurking "at the door" of Cain's heart (Gen. 4:7).

of Judah,...

יְהוּדָה

y^ehûḏāh: A proper noun designating Judah:

A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives ("scepter," "rulership"); he would be prosperous and powerful in appearance (cf. also Deu. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).

B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish (River of Egypt). Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.

The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).

Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniacal building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2 Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).

Within Judah, God had chosen a king and established an eternal covenant (2 Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.

C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).

D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).

E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).

F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).

and they shall not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

be found:...

מָצָא

māṣā’: A verb meaning to find, attain. The verb is employed in both the active and passive senses (to be found). In addition, it is also used in a causative sense, to cause to find. Finally, the word is employed in several idioms that carry special meanings. The word is used to indicate finding or seeking just about anything: water (Gen. 26:32; Exo. 15:22); a place, goal, or location (Gen. 8:9); a knowledge of the Lord (Pro. 2:5); the word of the Lord (Amos 8:12); or words of wisdom (Pro. 4:22). The word indicates coming on something (Gen. 44:8); of finding something (Job 11:7; Ecc. 3:11). Additional idiomatic phrases include finding heart, meaning to be able to do something (2Sam. 7:27); finding the vigor (life) of one's hand, renewing one's strength (Isa. 57:10); to not be found, not to exist or be dead (Job 20:8). The meanings discussed are used in passive constructions as well. Persons being sought are found (Gen. 18:29-30; Jos. 10:17); and crime or evil can be found out (Exo. 22:4,3; 1Sam. 25:28); as can evildoers (Exo. 22:2,1, Exo. 22:7,6). The verb means to happen to be, literally to be found, in several passages (Deu. 17:2; 18:10; Jer. 5:26). Finally, in the passive usage of the verb, it means not sufficient for someone, as in Jos. 17:16 where the hill country was not found to be sufficient for the people of Joseph. In the stem indicating cause, the verb can mean to bring on someone their just desserts, i.e., to cause proper justice to find them (Job 34:11; cf. Job 37:13). In 2Sam. 3:8, the verb indicates the deliverance of someone into the power of another person, i.e., to make someone be found in the hand of another, in this case in the hand of David.

for...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

I will pardon...

סָלַח

sālaḥ: A verb meaning to forgive, to pardon, to spare, to be forgiven. The verb's subject is always God: He forgave the people of Israel after Moses interceded for them in the desert (Num. 14:20; Isa. 55:7); Solomon prayed that the Lord would always hear and forgive His people (1Kgs. 8:30, 8:39; Dan. 9:19; Amos 7:2). Some sins of Israel, however, were not forgiven. Jehoiachin had shed so much innocent blood that the Lord was not willing to forgive him (2Kgs. 24:4; Lam. 3:42). The verb means to free from or release from something: the word describes the Lord pardoning or releasing a young woman from her vows in some instances (Num. 30:5,6, 30:8,9); the Lord will not forgive an Israelite who in his heart approves of his own rebellious actions and continues in them (Deu. 29:20,19). The Lord forgives wickedness if it is repented of (Exo. 34:9; Num. 14:19).

In the passive stem, the Hebrew word means to be forgiven; the people are forgiven (Lev. 4:20, 4:26; 5:10; 19:22) for their unintentional sins (Num. 15:25, 15:28) by turning away from them.

them whom...

אֲשֶׁר

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

I reserve...

שָׁאַר

šā’ar: A verb meaning to remain, to be left over; to leave, to let remain, to spare. The term maintains a narrow semantic range throughout Old Testament literature. The verb and the nouns that derive from it (see š^e’ār and š^e ’ēriyṯ) play a key role in the development of the remnant theme that unfolds and evolves over the course of Old Testament history. From the early beginnings of salvation history in Genesis and all the way through to the end of the Old Testament and beyond, God has sovereignly acted to preserve for Himself a remnant of people who will worship Him alone (cf. Gen. 7:23; 32:8,9; 1Kgs. 19:18; Ezra 9:8; Isa. 4:3; 11:11, 11:16; 37:31; Ezk. 9:8; Zep. 3:12; see also Rom. 11:5). Nevertheless, though this usage became the most significant function of the term, the verb was also employed in a variety of other contexts. For instance, the Egyptians came to Joseph for help because they had no remaining money to buy food (Gen. 47:18). After the Israelites crossed the Red Sea, the waters caved in on Pharaoh's army. Not one person remained (Exo. 14:28). The blood that remained from the sin offering was to be drained out at the base of the altar (Lev. 5:9).