Jeremiah 51:5
Jeremiah 51:5 in Multiple Translations
For Israel and Judah have not been abandoned by their God, the LORD of Hosts, though their land is full of guilt before the Holy One of Israel.”
For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.
For Israel is not forsaken, nor Judah, of his God, of Jehovah of hosts; though their land is full of guilt against the Holy One of Israel.
For Israel has not been given up, or Judah, by his God, by the Lord of armies; for their land is full of sin against the Holy One of Israel.
Israel and Judah have not been deserted by their God, the Lord Almighty, even though they sinned against the Holy One of Israel everywhere in their country.
For Israel hath bene no widowe, nor Iudah from his God, from the Lord of hostes, though their lande was filled with sinne against the holy one of Israel.
For, not forsaken is Israel and Judah, By its God — by Jehovah of Hosts, For their land hath been full of guilt, Against the Holy One of Israel.
For Israel is not forsaken, nor Judah, by his God, by the LORD of Armies; though their land is full of guilt against the Holy One of Israel.
For Israel hath not been forsaken, nor Judah by his God, by the LORD of hosts; though their land was filled with sin against the Holy One of Israel.
For Israel and Juda have not been forsaken by their God the Lord of hosts: but their land hath been filled with sin against the Holy One of Israel.
I, the Commander of the armies of angels, the Israelis’ God, have not abandoned Israel and Judah. Even though their land was full of people who sinned against me, the Holy God of Israel, I am still their God.
Berean Amplified Bible — Jeremiah 51:5
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
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Jeremiah 51:5 Interlinear (Deep Study)
BIB
HEB
כִּ֠י
לֹֽא
אַלְמָ֨ן
יִשְׂרָאֵ֤ל
וִֽ/יהוּדָה֙
מֵֽ/אֱלֹהָ֔י/ו
מֵֽ/יְהוָ֖ה
צְבָא֑וֹת
כִּ֤י
אַרְצָ/ם֙
מָלְאָ֣ה
אָשָׁ֔ם
מִ/קְּד֖וֹשׁ
יִשְׂרָאֵֽל
כִּ֠י
kîy
H3588
for
Conj
לֹֽא
lôʼ
H3808
not
Part
אַלְמָ֨ן
ʼalmân
H488
forsaken
Adj
יִשְׂרָאֵ֤ל
Yisrâʼêl
H3478
Israel
N-proper
וִֽ/יהוּדָה֙
Yᵉhûwdâh
H3063
Judah
Conj | N-proper
מֵֽ/אֱלֹהָ֔י/ו
ʼĕlôhîym
H430
God
Prep | N-mp | Suff
מֵֽ/יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
Prep | N-proper
צְבָא֑וֹת
tsâbâʼ
H6635
army
N-cp
כִּ֤י
kîy
H3588
for
Conj
אַרְצָ/ם֙
ʼerets
H776
land
N-cs | Suff
מָלְאָ֣ה
mâlêʼ
H4390
to fill
V-Qal-Perf-3fs
אָשָׁ֔ם
ʼâshâm
H817
guilt (offering)
N-ms
מִ/קְּד֖וֹשׁ
qâdôwsh
H6918
holy
Prep | Adj
יִשְׂרָאֵֽל
Yisrâʼêl
H3478
Israel
N-proper
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 51:5
כִּ֠י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
אַלְמָ֨ן
ʼalmân
H488
"forsaken"
Adj
This word describes a person who has been forsaken or divorced, often translated as widowed. In the Bible, it is used to convey a sense of abandonment or loneliness. In the KJV, it is translated as forsaken.
Definition: widowed, forsaken, forsaken as a widow
Usage: Occurs in 1 OT verses. KJV: forsaken. See also: Jeremiah 51:5.
יִשְׂרָאֵ֤ל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
וִֽ/יהוּדָה֙
Yᵉhûwdâh
H3063
"Judah"
Conj | N-proper
Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.
Definition: § Judah = "praised" the tribe descended from Judah the son of Jacob
Usage: Occurs in 754 OT verses. KJV: Judah. See also: Genesis 29:35; 1 Samuel 23:3; 2 Kings 14:13.
מֵֽ/אֱלֹהָ֔י/ו
ʼĕlôhîym
H430
"God"
Prep | N-mp | Suff
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
מֵֽ/יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
Prep | N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
צְבָא֑וֹת
tsâbâʼ
H6635
"army"
N-cp
This Hebrew word means a large group of people or things, often referring to an army or a campaign, and is also used to describe the Lord's hosts. It appears in the Bible as a name for God, emphasizing His power and authority. In the KJV, it's translated as 'host' or 'army'.
Definition: : army 1) that which goes forth, army, war, warfare, host 1a) army, host 1a1) host (of organised army) 1a2) host (of angels) 1a3) of sun, moon, and stars 1a4) of whole creation 1b) war, warfare, service, go out to war 1c) service
Usage: Occurs in 463 OT verses. KJV: appointed time, ([phrase]) army, ([phrase]) battle, company, host, service, soldiers, waiting upon, war(-fare). See also: Genesis 2:1; 1 Samuel 17:55; Psalms 24:10.
כִּ֤י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אַרְצָ/ם֙
ʼerets
H776
"land"
N-cs | Suff
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
מָלְאָ֣ה
mâlêʼ
H4390
"to fill"
V-Qal-Perf-3fs
To fill means to make something full or complete, like filling a container or fulfilling a promise. This word is used in many contexts, including being full of joy or having a job completed.
Definition: 1) to fill, be full 1a) (Qal) 1a1) to be full 1a1a) fulness, abundance (participle) 1a1b) to be full, be accomplished, be ended 1a2) to consecrate, fill the hand 1b) (Niphal) 1b1) to be filled, be armed, be satisfied 1b2) to be accomplished, be ended 1c) (Piel) 1c1) to fill 1c2) to satisfy 1c3) to fulfil, accomplish, complete 1c4) to confirm 1d) (Pual) to be filled 1e) (Hithpael) to mass themselves against Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Usage: Occurs in 242 OT verses. KJV: accomplish, confirm, [phrase] consecrate, be at an end, be expired, be fenced, fill, fulfil, (be, become, [idiom] draw, give in, go) full(-ly, -ly set, tale), (over-) flow, fulness, furnish, gather (selves, together), presume, replenish, satisfy, set, space, take a (hand-) full, [phrase] have wholly. See also: Genesis 1:22; 2 Chronicles 16:14; Psalms 10:7.
אָשָׁ֔ם
ʼâshâm
H817
"guilt (offering)"
N-ms
This Hebrew word refers to guilt or a fault, often requiring a sin offering. It is used to describe a trespass or offense against God, as seen in the book of Leviticus. The KJV translates it as guiltiness or trespass offering.
Definition: 1) guilt, offense, guiltiness 1a) offense, trespass, fault 1b) guilt, guiltiness 1c) compensation (for offense) 1d) trespass offering, guilt offering
Usage: Occurs in 41 OT verses. KJV: guiltiness, (offering for) sin, trespass (offering). See also: Genesis 26:10; Leviticus 14:25; Psalms 68:22.
מִ/קְּד֖וֹשׁ
qâdôwsh
H6918
"holy"
Prep | Adj
Holy means set apart or sacred, used to describe God, angels, and saints. In the Bible, it is often used to describe things or people dedicated to God's service, like the Temple in Jerusalem or the prophets who spoke on God's behalf.
Definition: : holy sacred, holy, Holy One, saint, set apart
Usage: Occurs in 108 OT verses. KJV: holy (One), saint. See also: Exodus 19:6; Psalms 89:19; Psalms 16:3.
יִשְׂרָאֵֽל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
Study Notes — Jeremiah 51:5
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 51:5 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 51:5
- Jamieson-Fausset-Brown on Jeremiah 51:5
- Matthew Poole's Commentary on Jeremiah 51:5
- Trapp's Commentary on Jeremiah 51:5
- Ellicott's Commentary on Jeremiah 51:5
- Adam Clarke's Commentary on Jeremiah 51:5
- Cambridge Bible on Jeremiah 51:5
- Sermons on Jeremiah 51:5
Context — Judgment on Babylon
3Do not let the archer bend his bow or put on his armor. Do not spare her young men; devote all her army to destruction!
4And they will fall slain in the land of the Chaldeans, and pierced through in her streets.
5For Israel and Judah have not been abandoned by their God, the LORD of Hosts, though their land is full of guilt before the Holy One of Israel.”
6Flee from Babylon! Escape with your lives! Do not be destroyed in her punishment. For this is the time of the LORD’s vengeance; He will pay her what she deserves. 7Babylon was a gold cup in the hand of the LORD, making the whole earth drunk. The nations drank her wine; therefore the nations have gone mad.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 11:1–2 | I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: |
| 2 | Zechariah 12:6 | On that day I will make the clans of Judah like a firepot in a woodpile, like a flaming torch among the sheaves; they will consume all the peoples around them on the right and on the left, while the people of Jerusalem remain secure there. |
| 3 | Zechariah 12:8 | On that day the LORD will defend the people of Jerusalem, so that the weakest among them will be like David, and the house of David will be like God, like the angel of the LORD going before them. |
| 4 | Hosea 4:1 | Hear the word of the LORD, O children of Israel, for the LORD has a case against the people of the land: “There is no truth, no loving devotion, and no knowledge of God in the land! |
| 5 | Jeremiah 46:28 | And you, My servant Jacob, do not be afraid, declares the LORD, for I am with you. Though I will completely destroy all the nations to which I have banished you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.” |
| 6 | Ezekiel 22:24–31 | “Son of man, say to her, ‘In the day of indignation, you are a land that has not been cleansed, upon which no rain has fallen.’ The conspiracy of the princes in her midst is like a roaring lion tearing its prey. They devour the people, seize the treasures and precious things, and multiply the widows within her. Her priests do violence to My law and profane My holy things. They make no distinction between the holy and the common, and they fail to distinguish between the clean and the unclean. They disregard My Sabbaths, so that I am profaned among them. Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain. Her prophets whitewash these deeds by false visions and lying divinations, saying, ‘This is what the Lord GOD says,’ when the LORD has not spoken. The people of the land have practiced extortion and committed robbery. They have oppressed the poor and needy and have exploited the foreign resident without justice. I searched for a man among them to repair the wall and stand in the gap before Me on behalf of the land, so that I should not destroy it. But I found no one. So I have poured out My indignation upon them and consumed them with the fire of My fury. I have brought their ways down upon their own heads, declares the Lord GOD.” |
| 7 | Micah 7:20 | You will show faithfulness to Jacob and loving devotion to Abraham, as You swore to our fathers from the days of old. |
| 8 | Isaiah 62:12 | And they will be called the Holy People, the Redeemed of The LORD; and you will be called Sought Out, A City Not Forsaken. |
| 9 | Ezra 9:9 | Though we are slaves, our God has not forsaken us in our bondage, but He has extended to us grace in the sight of the kings of Persia, giving us new life to rebuild the house of our God and repair its ruins, and giving us a wall of protection in Judah and Jerusalem. |
| 10 | Ezekiel 8:17 | “Son of man,” He said to me, “do you see this? Is it not enough for the house of Judah to commit the abominations they are practicing here, that they must also fill the land with violence and continually provoke Me to anger? Look, they are even putting the branch to their nose! |
Jeremiah 51:5 Summary
[This verse is saying that even though the people of Israel and Judah have done many wrong things, God is still with them and has not abandoned them, just like He promised in Deuteronomy 31:6. This is a reminder that God is faithful and loving, even when we are not. He sees the guilt and sin in our lives, but He does not give up on us, as seen in Romans 3:3-4. Instead, He remains faithful and true, and calls us to trust in Him and His power as the LORD of Hosts.]
Frequently Asked Questions
What does it mean that Israel and Judah have not been abandoned by their God?
This verse emphasizes that despite the guilt and sin of Israel and Judah, God remains faithful to them, just as He promised in Deuteronomy 31:6 and Hebrews 13:5, where He says He will never leave or forsake His people.
Why is the land described as full of guilt before the Holy One of Israel?
The land is full of guilt because of the sinful actions of its inhabitants, as described in Jeremiah 51:5, and this guilt is recognized by the Holy One of Israel, who is a God of justice and righteousness, as seen in Isaiah 5:16 and Psalm 92:15.
How can we understand the relationship between God's faithfulness and the guilt of His people?
This verse highlights the tension between God's faithfulness and the guilt of His people, which is a theme throughout the Bible, as seen in Romans 3:3-4 and Psalm 119:137, where God's faithfulness is contrasted with human unfaithfulness.
What does the title 'the LORD of Hosts' mean in this context?
The title 'the LORD of Hosts' emphasizes God's power and authority over all creation, as seen in Isaiah 6:3 and Psalm 24:10, and reminds us that He is the one who commands the armies of heaven and earth.
Reflection Questions
- What are some ways that I have experienced God's faithfulness in my own life, despite my sin and guilt?
- How can I balance the recognition of my own guilt and sin with the knowledge of God's faithfulness and love?
- What are some ways that I can reflect on the theme of God's faithfulness in the face of human unfaithfulness, as seen in this verse and throughout the Bible?
- How can I apply the truth of God's faithfulness to my own life, and trust in His power and authority as the LORD of Hosts?
Gill's Exposition on Jeremiah 51:5
For Israel [hath] not [been] forsaken, nor Judah of his God, of the Lord of hosts,.... That is, not totally and finally; for though they might seem to be forsaken, when carried captive by their
Jamieson-Fausset-Brown on Jeremiah 51:5
For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel. Israel hath not been forsaken - as a widow [Hebrew, 'almaan (H488)].
Matthew Poole's Commentary on Jeremiah 51:5
That is, not, utterly forsaken, for in a sense they were forsaken as to some gradual manifestations of God’ s love to them, but Judah and Israel were not left as a widow, or were not divorced from God. The word translated sin signifies a most heinous sinning, or desolation, and the best interpreters judge that sin here signifieth the punishment of sin. God hath not forsaken the Jews utterly, though as they were formerly filled with grievous sins, so they be now filled with grievous judgments because of their sins.
Trapp's Commentary on Jeremiah 51:5
Jeremiah 51:5 For Israel [hath] not [been] forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.Ver. 5. For Israel hath not been forsaken.] Heb., Widowed. Though their land was filled with sin.] Heb., Guilt, or delinquency, or devastation. The Scripture hath been fully made good to us of this nation, while the fulness of sin in us hath not yet abated the fulness of grace in God toward us. See those four gracious yets, Zechariah 1:17.
Ellicott's Commentary on Jeremiah 51:5
(5) Israel hath not been forsaken.—Better, widowed. The participle is from the word that commonly represents the idea of widowhood. Judah and Israel, the prophet declares, were not, as men thought, abandoned by their husband Jehovah. He was still their protector. The prophet has in his thoughts at once the image of apparent widowhood, as in Isaiah 50:1; Isaiah 54:4-6; Lamentations 1:1, and the thought that Jehovah is, after all, as the husband ready to forgive (Jeremiah 3:4; Jeremiah 3:14; Jeremiah 3:20; Jeremiah 4:1). The assurance of this returning love does not rest on any plea in extenuation of the nation’s guilt, which the words that follow admit without reserve. For “his” it would be better to read her or their, as keeping up the metaphor. Against the Holy One of Israel.—On Jeremiah’s use of the name, see Note on Jeremiah 50:29.
Adam Clarke's Commentary on Jeremiah 51:5
Verse 5. For Israel hath not been forsaken] God still continued his prophets among them; he had never cast them wholly off. Even in the midst of wrath - highly deserved and inflicted punishment, he has remembered mercy; and is now about to crown what he has done by restoring them to their own land. I conceive אשם asham, which we translate sin, as rather signifying punishment, which meaning it often has.
Cambridge Bible on Jeremiah 51:5
5. forsaken] lit. widowed, cp. Isaiah 54:4. The word is masculine, contrary to the figure (e.g. Jeremiah 2:2) where Israel is the wife, and Jehovah the husband. though their land, etc.] i.e. in spite of the guilt of the people of Jehovah. The Heb. conjunction, however, is better rendered for, and “their land” understood to be Chaldaea. In that case we should (with Co.) transpose the two parts of the v.
Sermons on Jeremiah 51:5
| Sermon | Description | |
|---|---|---|
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The Radical Controversy by Art Katz | Art Katz addresses the radical controversy surrounding the exclusivity of the Gospel, emphasizing that true faith in Jesus Christ is the only path to salvation, rendering other rel |
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(Christ—the Way God Makes Man Righteous) 2. God Demands Righteousness by Denny Kenaston | In this sermon, the preacher discusses the story of David and how God trained him in the wilderness for seven years. Despite being chased by Saul and his men, David learned to trus |
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Finishing the Course - 09 the Holy Spirit Frees Us From Legalism by Zac Poonen | In this sermon, the preacher provides a summary of the book of Romans, highlighting its key themes and teachings. He emphasizes that salvation is by grace and that both worldly and |
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Why We Came to Jerusalem by David Wilkerson | In this sermon, David Wilkerson emphasizes the importance of Christians recognizing their debt to Israel. He highlights the significance of Israel in God's plan, referencing the gl |
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(Romans) Interrogation Explanation Conclusion by Willie Mullan | In this sermon, the preacher begins by acknowledging that God is faithful to His promises. He specifically mentions God's promise to Abraham and the restoration of Israel as a nati |
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Fulfilling the Mystery of Israel - Part 1 by Art Katz | In this sermon, the speaker emphasizes the continuous nature of God and the importance of knowing, celebrating, worshiping, and loving Him. The speaker explains that loving God's j |
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I Am Speaking to You Gentiles by Ken Burnett | In this sermon, the speaker emphasizes the importance of total commitment to God. He urges the audience to not conform to the ways of the world, but to be transformed by the Word o |