And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied on mount Ephraim and Gilead.
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EXPOSITORY (ENGLISH BIBLE)I will bring Israel again to his habitation.—Better, to his pasturage (as in Jeremiah 10:25; Jeremiah 23:3), as keeping up the figure of Jeremiah 50:17. The “scattered sheep” was to be brought back and to find pasture. The regions named are the representatives of the most fertile districts of Palestine, Carmel and Mount Ephraim on the west (Ezekiel 34:13), Bashan and Gilead on the east, of Jordan (Numbers 32:1; Micah 7:14).Jeremiah 50:19-20. I will bring Israel again to his habitation — I will take care of Israel as a shepherd does of his flock, and bring them back to their ancient habitations, and to their former peace and plenty. By Israel here is meant the two tribes of Judah and Benjamin, the Levites and some Israelites who joined with them, after the carrying away of the ten tribes. “As several parts of this prophecy,” says Lowth, “relate to that mystical Babylon whose destruction is foretold Revelation 18., so these promises of grace and favour to the Jewish nation are chiefly to be understood of the general restoration of that people, which we may expect after the downfall of the anti-christian empire.” In those days the iniquity of Israel shall be sought for, and there shall be none — That is, I will be perfectly reconciled to them, as if they had never offended. The Hebrew language often expresses the utter ceasing of any thing by seeking and not finding it. This promise seems principally to respect the times of the gospel, and the remnant of the Jews that shall be saved according to the election of grace: compare Jeremiah 31:34; Jeremiah 33:8; Romans 11:5; Romans 11:26-27.Jeremiah 50:7) and he shall graze etc." The places named are the districts of Palestine most famous for their rich herbage. feed upon Carmel and Bashan, and Mount Ephraim and Gilead, which were places that belonged not to the tribes of Judah and Benjamin: to which it is answered, that these places were granted to the Jews by Demetrius the father and the son, as we are told by Josephus, 1. 13. c. 5.8. These places were rich grounds for feeding cattle, therefore it is said
they shall feed on Carmel and Bashan, & c. Jeremiah 50:20; and so this prophecy had not its full accomplishment at the Jews' return from the Babylonish captivity; but respects their future conversion, when all Israel shall be saved, and they will return to their own land. Kimchi says this refers to time yet to come; which he prefers to the other sense he mentions, of the return of the captivity of Babylon;
and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and Gilead; which, as they were all fruitful places, and had good pasturage, so they belonged to the ten tribes; which shows that it respects the return of them and the fulness of blessings, both temporal and spiritual, they shall then enjoy.And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.
EXEGETICAL (ORIGINAL LANGUAGES)19. Assyria has already paid the penalty for its cruelty towards the people of God. Such too shall be the fate of Babylon.
pasture] her own fertile country, Palestine. Cf. Micah 7:14. The parts of the land mentioned are those which were most productive.
soul] as the seat of appetite. Cp. Jeremiah 31:14.Verse 19. - The flock restored. His habitation is an unfortunate rendering, which obscures the beautiful figure; read, his pasture (as in ver. 7). The places mentioned were all famous for their rich pasturage (comp. Jeremiah 22:6; Isaiah 33:9; Micah 7:14 (especially); Ezekiel 34:13, 14; Song of Solomon 4:1). Jeremiah 50:11. "Thou ye rejoice, though ye exult, O ye plunderers of mine inheritance, though ye leap proudly like a heifer threshing, and neigh like strong horses, Jeremiah 50:12. Your mother will be very much ashamed; she who bare you will blush: behold, the last of the nations [will be] a wilderness, a desert, and a steppe. Jeremiah 50:13. Because of the indignation of Jahveh it shall not be inhabited, and it shall become a complete desolation. Every one passing by Babylon will be astonished, and hiss because of all her plagues. Jeremiah 50:14. Make preparations against Babylon round about, all ye that bend the bow; shoot at her, do not spare an arrow, for she hath sinned against Jahveh. Jeremiah 50:15. Shout against her round about; she hath given herself up: her battlements are fallen, her walls are pulled down; for it is Jahveh's vengeance: revenge yourselves on her; as she hath done, do ye to her. Jeremiah 50:16. Cut off the sower from Babylon, and him that handles the sickle in the time of harvest. From before the oppressing sword each one will turn to his own nation, and each one will flee to his own land. Jeremiah 50:17. Israel is a scattered sheep [which] lions have driven away: the first [who] devoured him [was] the king of Babylon; and this, the last, Nebuchadnezzar king of Babylon, hath broken his bones. Jeremiah 50:18. Therefore thus saith Jahveh of hosts, the God of Israel: Behold, I will punish the king of Babylon ad his land, as I have punished the king of Assyria. Jeremiah 50:19. And I will bring back Israel to his pasture-ground, and he shall feed on Carmel and Bashan, and on the mountains of Ephraim his soul shall be satisfied. Jeremiah 50:20. In those days, and at that time, saith Jahveh, the iniquity of Israel shall be sought for, but it shall not be; and the sins of Judah, but they shall not be found: for I will pardon those whom I will leave remaining."
Jeremiah 50:11 does not permit of being so closely connected with what precedes as to separate it from Jeremiah 50:12 (De Wette, Ngelsbach). Not only is the translation, "for thou didst rejoice," etc., difficult to connect with the imperfects of all the verbs in the verse, but the direct address also does not suit Jeremiah 50:10, and rather demands connection with Jeremiah 50:12, where it is continued. כּי, of course, introduces the reason, yet not in such a way that Jeremiah 50:11 states the cause why Chaldea shall become a spoil, but rather so that Jeremiah 50:11 and Jeremiah 50:12 together give the reason for the threatening uttered. The different clauses of Jeremiah 50:11 are the protases, to which Jeremiah 50:12 brings the apodosis. "You may go on making merry over the defeat of Israel, but shame will follow for this." The change of the singular forms of the verbs into plurals (Qeri) has been caused by the plural 'שׁסי , but is unnecessary, because Babylon is regarded as a collective, and its people are gathered into the unity of a person; see on Jeremiah 13:20. "Spoilers of mine inheritance," i.e., of the people and land of the Lord; cf. Jeremiah 12:7; Isaiah 17:14. On פּוּשׁ, to gallop (of a horse, Habakkuk 1:8), hop, spring (of a calf, Malachi 3:20), see on Habakkuk 1:8. דּשׁא is rendered by the lxx ἐν βοτάνη, by the Vulgate super herbam; after these, Ewald also takes the meaning of springing like a calf through the grass, since he explains דּשׁא as exhibiting the correct punctuation, and remarks that פּוּשׁ, like הלך, can stand with an object directly after it; see 282, a. Most modern expositors, on the other hand, take דּשׁא as the fem. participle from דּוּשׁ, written with א instead of ה: "like a threshing heifer." On this, A Schultens, in his Animadv. philol., on this passage, remarks: Comparatio petita est a vitula, quae in area media inter frumenta, ore ex lege non ligato (Deuteronomy 25:10), prae pabuli abundantia gestit ex exsultat. This explanation also gives a suitable meaning, without compelling us to do violence to the language and to alter the text. As to אבּירים, stallions, strong horses (Luther), see on Jeremiah 8:16 and Jeremiah 47:3. "Your mother" is the whole body of the people, the nation considered as a unity (cf. Isaiah 50:1; Hosea 2:4; Hosea 4:5), the individual members of which are called her sons; cf. Jeremiah 5:7, etc. In Jeremiah 50:12, the disgrace that is to fall on Babylon is more distinctly specified. The thought is gathered up into a sententious saying, in imitation of the sayings of Balaam. "The last of the nations" is the antithesis of "the first of the nations," as Balaam calls Amalek, Numbers 24:20, because they were the first heathen nation that began to fight against the people of Israel. In like manner, Jeremiah calls Babylon the last of the heathen nations. As the end of Amalek is ruin (Numbers 24:20), so the end of the last heathen nation that comes forward against Israel will be a wilderness, desert, steppe. The predicates (cf. Jeremiah 2:6) refer to the country and kingdom of Babylon. But if the end of the kingdom is a desert, then the people must have perished. The devastation of Babylon is further portrayed in Jeremiah 50:13, together with a statement of the cause: "Because of the anger of Jahveh it shall not be inhabited;" cf. Isaiah 13:20. The words from והיתה onwards are imitated from Jeremiah 49:17 and Jeremiah 19:8.
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