Book of Jeremiah Chapter 50 Vs. 25

 Judgment on Babylon

Jer. 50:25 The 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.

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).

hath opened...

פָּתַח

pāṯaḥ: A verb meaning to open, to loosen. It is used to indicate the opening of many things: figuratively, the windows of heaven (Gen. 7:11, 8:6); storehouses opened to distribute grain (Gen. 41:56); a grave (Ezk. 37:12-13); a cistern (Exo. 21:33); a mouth of a cave (Jos. 10:22); a letter (Neh. 6:5); one's hand (Psm. 104:28). Used of a river, it means to cause it to run, to flow with water (Isa. 41:18); it means to move, to sell commodities (Amos 8:5). In Ezk. 21:28, 33, it refers to drawing out one's sword. It has a general sense in many contexts of loosing something: saddles (Gen. 24:32); armor (1Kgs. 20:11). Of flowers, the petals bloom, open up (Song 7:12,13); of plowing, it means to open, loosen the ground (Isa. 28:24). It indicates unopened wine, wine still under pressure (Job 32:19).

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.

his armoury,...

אוֹצָר

’ôṣār: A masculine noun meaning treasure or storehouse. Various items were stored up, such as supplies (Neh. 12:44) or treasures of a palace or temple (1Kgs. 7:51; Jer. 15:13). The Lord also has treasures in the heavens (Deu. 28:12) and in the winds (Jer. 10:13). The word refers to storehouses themselves (Neh. 13:12-13).

and hath brought forth...

יוֹצֵאת

yôṣē’ṯ, יָצָא

yāṣā’: I. A feminine noun meaning captivity. It is used of going forth from one's homeland into exile (Psm. 144:14). God's blessing on His people could prevent this from happening.

II. A verb meaning basically to go out or to come in. It is used in many settings and contexts and is nuanced by those settings. It is used of the rising or coming forth of the sun or stars (Gen. 19:23; Neh. 4:21,15); of the birth and coming out of a child (Gen. 25:26); of the springing up of plants (1Kgs. 4:33; 5:13). It indicates general motion or movement, stepping forth for various purposes (1Sam. 17:4; 2Sam. 16:5); to set out (Exo. 17:9); to set out in a military sense (Deu. 20:1; 1Sam. 8:20; 1Chr. 5:18; Pro. 30:27). Of birds it is used with šûḇ, to return, to mean to fly back and forth or here and there (Gen. 8:7).

It has many figurative uses: "to come out from" (yāṣā’+ min) means to be descended from (Gen. 10:14); to die is described as one's soul, life, going out, away (Gen. 35:18; Ezk. 26:18); to lack courage, to fail occurs when one's heart goes out (Gen. 42:28). The beginning of the year is described as the (old) year going out (Exo. 23:16); it is used of the effects of something wearing off (1Sam. 25:37). It is used of manna "coming out of one's nose," meaning becoming sick over excessive eating of a food (Num. 11:20). It describes the removal of dross from a metal (Pro. 25:4), purifying it.

It has several nuanced meanings in different settings: to escape free (1Sam. 14:41); to leave, to go away (Dan. 10:20). The removal of a scoffer causes a quarrel to cease, to go away (Pro. 22:10). It indicates the freeing of a slave (Lev. 25:25). The context in all its uses affects its meaning and translations. In its use as a causal stem verb, it takes on the idea of causing to go out, to go forth (Gen. 15:5; Jos. 2:3); to take away (Gen. 48:12); to lead an army (2Sam. 5:2). Or it indicates bringing forth, producing plants from the ground (Gen. 1:12); a weapon by an iron worker or smith (Isa. 54:16). Or it may, in the personal sphere, indicate bringing forth one's spirit or breath, indicating that a person makes his or her feelings known (Pro. 29:11), as is characteristic of a fool. It is used with the word justice to mean to bring forth or execute justice (Isa. 42:1, 42:3). In its passive uses, it indicates that someone or something is led forth (Gen. 38:25; Ezk. 14:22; cf. Ezk. 38:22).

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 weapons...

כְּלִי

k^eliy: A masculine noun indicating an article, a vessel, an instrument, a jewel. It has a broad inclusive sense and indicates useful objects of all kinds. The context must determine what object is indicated and for what task. It refers to vessels, receptacles of all kinds (Gen. 31:37; Lev. 6:28,21; Lev. 11:32-34; 2Sam. 17:28); for storing (Jer. 32:14). It indicates implements, ornaments, various kinds of equipment and utensils (Gen. 24:53; 27:3; 45:20; 49:5; 1Sam. 8:12; 17:22; 2Sam. 24:22; 2Kgs. 23:4; Ezk. 40:42; Jon. 1:5). It even refers to articles of clothing or weapons (Deu. 22:5; 2Kgs. 7:15).

of his indignation:...

זַעַ ם

za‛am: A masculine noun meaning intense anger, indignation, denunciation, curse. Although this noun can refer to a state of being or actions of a human being (Jer. 15:17; Hos. 7:16), it usually refers to those of the Lord (Isa. 26:20; 30:27; Hab. 3:12). This word is also used in parallel with other words with the connotation of anger: ’ap̱ (Psm. 69:24,25; Isa. 10:5, 10:25; 30:27; Zep. 3:8); ‛eḇrāh (Psm. 78:49; Ezk. 21:31,36; Ezk. 22:31); and qeṣep̱ (Psm. 102:10,11; Jer. 10:10).

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).

this...

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.

is the work...

מְלָאכָה

m^elā’ḵāh: A feminine singular noun meaning work, occupation, business, something made, property, workmanship. This word is used for God's creative work (Gen. 2:2-3); as well as for human labor (Exo. 20:9-10); skilled craftsmanship (Lev. 13:48); and agricultural tasks (1Chr. 27:26). It is used for livestock (Gen. 33:14); property (Exo. 22:8,7); public and religious business. For instance, Ezra 10:13 employs the term in reference to the divorce of foreign wives.

Of the Lord...

אֲדֹנָי

’^aḏōnāy: A masculine noun used exclusively of God. An emphatic form of the word ’āḏôn, this word means literally "my Lord" (Gen. 18:3). It is often used in place of the divine name YHWH, which was held by later Jewish belief to be too holy to utter. This designation points to the supreme authority or power of God (Psm. 2:4; Isa. 6:1). The word was often combined with the divine name to reinforce the notion of God's matchlessness (e.g., Ezk. 20:3; Amos 7:6).

יֱהוִֹה

y^ehōwih: A masculine proper noun meaning God; Lord. Most translations render this word as GOD to distinguish it from y^ehōwāh, LORD; e.g., Gen. 15:2, 15:8; NASB, KJV, NKJV), but others chose to translate it as LORD (NIV, Gen. 15:2, 15:8; Deu. 3:24; 9:26; Jos. 7:7, etc.) based on recent studies of the word in various articles and grammars. Its exact meaning is still being researched, but it is a form of the covenant name of Israel's God revealed to Moses at Sinai (Exo. 3:14, hāyāh). It means "He who is or is present," "He who will be who He will be" or "He who causes to be all that is" or an organic combination of the essence of all these renderings.

Of hosts...

צָבָא

ṣāḇā’: A masculine noun meaning service, servants. It may apply to military service (Num. 1:3; 1Sam. 17:55); hard, difficult service (Job 7:1; Isa. 40:2); or divine service (Num. 4:3; 8:24-25; Psm. 68:11,12). The angels and the heavens alike are in divine service and therefore come under this term (Gen. 2:1; 1Kgs. 22:19; Jer. 33:22; cf. Luke 2:13). Over half of its nearly five hundred uses come in the phrase, the Lord [or God] of hosts. The phrase is absent from the first five book of the Bible. But frequently in the Prophets, the phrase introduces a divine declaration. At least once the hosts (always plural) in this expression are identified as human armies, but elsewhere they most likely refer to angelic forces (Jos. 5:13-15; 1Sam. 17:55; Psm. 103:21; Isa. 1:9). The title the LORD of hosts was often translated in the Septuagint as the LORD of powers or the LORD Almighty (Psm. 24:10; Zec. 4:6). On other occasions, the Hebrew word for hosts was transliterated into Greek (1Sam. 1:3, 1:11). This Greek form of the Hebrew word shows up twice in the New Testament, once in a quotation from Isaiah (cf. Rom. 9:29; Jas. 5:4).

in 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 the Chaldeans...

כַּשְׂדִּים

kaśdiym: A proper noun designating Chaldean, Babylonian:

A. The gentilic name of the inhabitants of a city (Babylon) and area (Babylonia) located in southern Mesopotamia on the Euphrates River. The city's ancient ruins are located ca. 50 miles south of modern Baghdad, Iraq. The term Chaldeans is also rendered as Babylonians in various translations. (see e.g., 2Kgs. 24:2 in NIV and textual note there). Isaiah called the people of Babylon Babylonians or Chaldeans (Isa. 13:19). The city of Babylon and the subsequent kingdom of Babylon or Babylonia were founded by Nimrod, the famous descendant of Cush and his father Ham (Gen. 10:6-10). The land of Shinar (Gen. 11:1-2) is the location where the Tower of Babel was constructed, and Daniel deftly places the exiles of Judah in the land of Shinar (Dan. 1:1-4). Abraham was called out from among the Chaldeans living in Ur (Gen. 11:31; 15:7). The neo-Babylonian Empire (626-539 B.C.) played a major role in the Old Testament, and its greatest ruler was a Chaldean king (Ezra 5:12). The nation and its people were subject to scathing invective prophecies from the Lord's messengers (e.g., Jer. 50:1-51:64).

B. A technical use of the word Chaldeans (kaśdiym in Hebrew) refers to a group of priestly people who were given to the study of the heavenly bodies (Dan. 2:2). They were often consulted by kings and leaders for advice. Their presence in Babylonia in the time of Nebuchadnezzar is confirmed.

C. A use of the word to refer to the nation or land of Chaldea, Babylon (Jer. 50:10; 51:24, 51:35).