Book of Jeremiah Chapter 50 Vs. 21

Judgment on Babylon 

Jer 50:21 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.

Go up...

עָלָה

‛ālāh: A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).

against...

עַל

‛al: A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to (yāsap̱ ‛al) (Gen. 28:9; 31:50; Deu. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: k^e‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, that . . . not (Gen. 31:20); ‛al-’^ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on (‛al) someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deu. 26:19; Psm. 57:5,6, 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on (‛al) something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against (‛al) a foe (Gen. 34:25; Deu. 19:11; Amos 7:9).

the land...

אֶרֶץ

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

of Marathaim...

מְרָתַיִם

m^erāṯayim: A proper noun designating Merathaim (Jer. 50:21).

even against... see above.

It, and against....

אֵל

’ēl, אֶל

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

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

the inhabitants...

יָשַׁב

yāšaḇ: A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Pro. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Pro. 31:23). The word may signify "to dwell," either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zep. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7,8; 102:12,13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).

of Pekod:...

פְּקוֹד

p^eqôḏ: A proper noun designating Pekod (Jer. 50:21; Ezk. 23:23).

waste...

חָרֵב

ḥārēḇ, חָרַב

ḥāraḇ: A verb meaning to be desolate, to be destroyed, to be dry, to dry up, to lay waste. Two related themes constitute the cardinal meaning of this word, devastation and drying up. Although each aspect is distinct from the other, both convey the notion of wasting away. The word is used to describe the drying of the earth after the flood (Gen. 8:13); the drying of green vines (Jdg. 16:7); the utter destruction of a physical structure (Ezk. 6:6); the devastation of war (Isa. 37:18); the removal of human inhabitants (Ezk. 26:19); the slaughter of animals (Jer. 50:27).

and utterly destroy...

חָרַם

ḥāram: A verb meaning to destroy, to doom, to devote. This word is most commonly associated with the Israelites destroying the Canaanites upon their entry into the Promised Land (Deu. 7:2; Jos. 11:20). It indicates complete and utter destruction (Jdg. 21:11; 1Sam. 15:18); the severe judgment of God (Isa. 11:15); the forfeiture of property (Ezra 10:8); being "accursed" or set apart for destruction (Jos. 6:18). This latter application, being set apart, accounts for what appears to be a contradictory element in the verb. It is also used to mean devotion or consecration to the Lord (Lev. 27:28-29; Mic. 4:13). Just as something accursed is set apart for destruction, so something devoted to God is set apart for His use.

After...

אַחַר

’aḥar: A preposition meaning behind, after, afterwards. The usage is quite uniform, varying slightly according to context. Used more ad-verbally, it can mean such things as behind someone or something (Gen. 22:13); afterwards or after that (an event) (Gen. 18:5). Used more specifically as a preposition, it means behind (Gen. 37:17); after, such as to pursue something literally or figuratively (Job 39:8); after in a temporal sense, such as when clouds return after the rain (Ecc. 12:2); or after talking ceases (Job 42:7).

them, 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).

and do...

עָשָׂה

‛āśāh: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6). Particularly, it was used in conjunction with God's commands (Deu. 16:12). It described the process of construction (Gen. 13:4; Job 9:9; Pro. 8:26); engaging in warfare (Jos. 11:18); the yielding of grain (Hos. 8:7); observing a religious ceremony (Exo. 31:16; Num. 9:4); and the completion of something (Ezra 10:3; Isa. 46:10). Provocatively, the word appears twice in Ezekiel to imply the intimate action of caressing or fondling the female breast (Ezk. 23:3, 23:8).

according to all...

כֹּל

kōl: A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

that...

אֲשֶׁר

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

I have commanded...

צָוָה

ṣāwāh: A verb meaning to order, to direct, to appoint, to command, to charge, to be ordered, to be commanded. The word means to give an order or to command, to direct someone; it indicates commands given to people in various situations. The Lord commanded Adam and Eve to eat from certain trees but to refrain from eating from the tree of the knowledge of good and evil (Gen. 2:16; 3:17). He ordered Moses hundreds of times to do or say certain things as He established Israel's worship, feasts, festivals, and rituals (Exo. 7:2; 16:34; Num. 15:23). Israel was to keep all the directives the Lord gave them (Deu. 4:2; 1Kgs. 11:10). The Lord commanded His prophets to speak (Amos 6:11; Nam. 1:14; Zec. 1:6). People gave orders to others as well, as when Pharaoh ordered that all newborn Hebrew males should be drowned in the Nile River (Exo. 1:22). Deborah ordered Barak to defeat Sisera (Jdg. 4:6). Abraham ordered his family to follow the ways of the Lord (Gen. 18:19). Kings commanded their people (1Kgs. 5:17,31; Jer. 36:26). Priests in Israel gave directives to the people about what to do under certain circumstances (Lev. 9:6; cf. 13:58). A person who was chosen for a task or position was commanded concerning his responsibilities by the priestly authorities (Num. 27:19, 27:23). The word may mean to give directives or to set in order as when the Lord told Hezekiah to order-that is, to set things in order, in his household, for he was about to die (2Kgs. 20:1).

God commands not only people but creation: He created all things by His command (Psm. 33:9; 148:5); He commanded the clouds not to send their rain on a disobedient vineyard (i.e., Israel [Psm. 78:23; Isa. 5:6]); He commands the entire heavenly realms (Isa. 45:12). God commands historical processes; He will ultimately set up David, His ruler, as the one who commands (Isa. 55:4).

thee.