Chapter 51

1 The severe judgment of God against Babylon in revenge of Israel. 59 Jeremiah delivereth the book of this prophecy to Seraiah, to be cast into Euphrates, in token of the perpetual sinking of Babylon.

1. Midst of them. Heb. leb qamay, “the heart [or midst] of those who rise up against me,” a fitting description of the Babylonians in their rebellion against the Lord. This expression has added significance in that it appears to be an ancient Jewish cipher of the type known as atbash, a device in which the last letter of the Hebrew alphabet was substituted for the first, the next to the last for the second, and so on. By this scheme the consonants of the expression leb qamay become Kasdim, the Hebrew form for Chaldeans. Thus the RSV translates, “against the inhabitants of Chaldea.” For other examples of the cipher see on chs. 25:25, 26; 51:41.

Destroying wind. Or, “the spirit of a destroyer” (RSV). However, in view of the mention of “fanners” (v. 2) the context seems to suggest that the translation of the KJV is to be preferred.

2. Fanners. Or, “winnowers.” The picture is that of the Oriental method of separating the wheat from the chaff after the tramping of oxen had threshed the grain. The mixture of grain and chaff was thrown into the air; the grain, being heavier, fell to the ground, while the wind carried the chaff away. So the Babylonians were to be scattered by the “destroying wind” of the Persians.

3. Him that bendeth. The Hebrew of this verse is obscure, and has been variously translated. It is difficult to determine what Jeremiah had in mind by this statement. The passage may possibly be understood to indicate the ease with which the Babylonians were eventually overcome. It appeared that the enemies needed scarcely to arm themselves for the battle. A recent translation of the so-called Cyrus Cylinder (see Vol. III, illustration facing p. 64), a pro-Persian account in cuneiform of the capture of Babylon, describes the Medo-Persian army advancing on the city: “His [Cyrus’] widespread troops … strolled along, their weapons packed away. Without any battle, he [Marduk, god of Babylon] made him enter his town Babylon” (Ancient Near Eastern Texts, J. B. Pritchard, ed., p. 315). See further on ch. 50:43.

Brigandine. That is, armor.

5. Forsaken. Heb. Хalman, probably meaning “widowed,” since Хalmanah, its feminine form, means “widow.” This verse is a reassuring contrast to Lam. 1:1 (cf. Isa. 50:1, 2; 54:4–10).

Though. Heb. ki, a conjunction that can have several meanings. Some translators prefer the more common meaning of ki, “for” (Jewish Publication Society), or “but” (RSV), in which case “their land” must be understood as referring to that of the Chaldeans (v. 4). Taken in this sense the passage contrasts the sins and the punishment of the Babylonians with the restoration that God purposes to bring to His people. However, the translation of the KJV with the idea of concession is a possible one. It brings to mind the fact that God’s salvation of Israel, and indeed of all men, is in spite of their sins, provided only that they are willing to accept salvation.

Holy One of Israel. See on Isa. 1:4.

6. Flee. In the book of Revelation the great Antichristian power is described under the figure of ancient Babylon (see Rev. 17; 18; see on Isa. 13:4; Jer. 50:1). Compare especially Rev. 18:4.

7. Cup. Compare ch. 25:15–29, where the various nations are asked to drink of the wine of the wrath of God, indicative of their destruction by the rising Babylonian Empire. That power in turn must now drink of the same cup. Under the figure of ancient Babylon, John the revelator describes the intoxicating power and final fall of spiritual Babylon (Rev. 14:8, 10; 16:19–21; 17; 18).

9. Healed Babylon. By the Captivity God purposed not only to bring Israel to repentance but also to acquaint with the true religion the Babylonians and other nations whom the Jews would meet in their exile. Through such men as Daniel and Ezekiel, the Babylonians were given the opportunity to know and to follow Jehovah. Their failure to do this was a contributing factor in their downfall.

Reacheth unto heaven. Compare Rev. 18:5.

11. Medes. The question may be raised as to why both Isaiah (Isa. 13:17) and Jeremiah name the Medes as the conquerors of Babylon, when historical sources point to the conquest as having been accomplished by a coalition of Medes and Persians, in which the latter were the dominant power. The answer may lie in the fact that in Isaiah’s time the Medes were already known as a people, though scarcely a united nation, and that by Jeremiah’s time they constituted a powerful empire to the north and west of Babylon, whereas in the days of neither of these prophets would a reference to the Persians have been very meaningful to the readers. For the earlier history of the Medes and Persians, see on Dan. 2:39; also Vol. III, pp. 50–52. It was not until 553 or 550 b.c., 40 years or more after the giving of Jeremiah’s prophecy, that Cyrus II, vassal king of Anshan under Media, and later king of Persia, asserted his independence and launched forth on a series of conquests that before his death saw the establishment of the Persian Empire, the greatest that to that time had existed. Thus in Jeremiah’s time the Medes still loomed larger in the consciousness of the neighboring peoples, and the term Medes was used to refer to the united peoples of Media and Persia in the time of Daniel (see on Dan. 6:8).

Temple. The Babylonians concretely demonstrated their rejection of Yahweh by their destruction of the Temple at Jerusalem. Consequently they were to suffer “the vengeance of the Lord.”

13. Many waters. See on Jer. 50:12, 38; cf. Rev. 17:1; see on Jer. 51:6.

14. Sworn by himself. Compare ch. 49:13.

Men. The invading armies that overthrew Babylon.

15. He hath made. Verses 15–19 are almost identical with ch. 10:12–16 (see comments there).

17. Founder. Heb. soreph, “one who refines,” “a goldsmith.”

18. Their visitation. See on ch. 46:21.

19. Portion. The wicked inherit their portion, or share, in this life (see Ps. 17:14), but the Lord Himself, who has formed all things, is the inheritance of His people (see Ps. 119:57; 142:5).

20. Battle axe. Heb. mappes, “an instrument of shattering.” The reference is probably to a war club or mace. Commentators have debated to whom vs. 20–23 are addressed. The best conclusion seems to be that God is here speaking to Babylon, and describing the various ways by which the Babylonians would bring judgments upon the nations.

23. Captains. From the Heb. pachah. This word is derived from the Assyrian pahЙaЖtu, and denotes a provincial governor, or satrap (see Neh. 2:7; Esther 3:12; Haggai 1:1).

Rulers. From the Heb. sagan. This word is derived from the Assyrian shakenu, and denotes a lesser official, a prefect (see Neh. 2:16).

24. Render. The fact that the depredations of the Babylonians had been used by God to punish evil and to bring His people to repentance in no way lessened the responsibility of the Babylonians for their wicked deeds (see AA 581). Every man is held responsible for his own evil choices. Though God may overrule an evil deed for a beneficial end (Ps. 76:10), this in no way makes Him responsible for the sin. God often makes the devices of the enemy serve purposes of mercy (see DA 471).

In your sight. This verse is addressed to the Jews.

25. Destroying mountain. The reference is plainly to Babylon, but inasmuch as the city was situated in completely flat country, the expression must be understood figuratively of her great dominating power. Daniel uses a similar figure for God’s kingdom (Dan. 2:34, 35, 44, 45; cf. Rev. 17:9, 10).

26. A stone for a corner. This verse must not be taken literally in the sense that the building materials of the ruined city of Babylon would never be used again for construction purposes. Much of it was taken to build Seleucia, and some has been used in medieval and modern times by Arabs in the construction of several villages, which are now within the outer limits of ancient Babylon. The verse is to be understood rather as a figurative statement that the ancient Babylonian Empire would never be re-established, and that the city would end in ruins and never be restored to its former glory and importance (see on ch. 50:12).

27. Ararat. This refers to the kingdom known in Assyrian inscriptions as Urartu, located in eastern Armenia to the northwest of Lake Van. In 2 Kings 19:37 and Isa. 37:38, where the Hebrew reads literally, “land of Ararat,” the KJV, following the LXX, translates the expression “the land of Armenia.” Cyaxares (c. 625–585 b.c.) incorporated Urartu into the Median Empire.

Minni. In Assyrian inscriptions, Mannai, a people living south and southeast of Lake Urmiah. They are also known as Manneans and Munna.

Ashchenaz. The Ashkuza, a people living southeast of Lake Urmiah (see on Gen. 10:3). Scholars identify them with the Scythians, a rapacious people of uncertain origin who swept into Mesopotamia from central Asia in the 7th century b.c. Herodotus (i. 95 ff.) states that for 28 years (653–625 b.c.) they dominated and plundered Media (see George C. Cameron, History of Early Iran, pp. 176, 232). Then Cyaxares, the Median king, conquered them and they became his allies. It seems to have been from the Scythians that the Medes learned prowess with the bow, for which they became renowned (see Jer. 51:11). The Scythians were allied with the Medes and the Babylonians in the destruction of the Assyrian Empire at the end of the 7th century, and appear in v. 27 again as a Median ally in the destruction of Babylonia.

Captain. Heb. tiphsar, probably from the Assyrian tupsharru, “a tablet writer,” “a scribe.” Throughout the ancient Near East the “scribe” implied much more than merely one skilled in the art of writing. Scribes held positions of relatively great importance, and the term here used signifies a military officer of high rank.

28. Medes. See on v. 11.

Captains … rulers. See on v. 23.

30. Forborn to fight. Both the cuneiform records of the fall of Babylon and the Biblical account indicate that the Babylonians made no determined effort to withstand the Medo-Persian conquest. The cuneiform account, as contained in the so-called Nabonidus Chronicle, records only one real battle, that at Opis, between the Tigris and the Euphrates, a site identified with the later Seleucia (Tell Umair). Another cuneiform document, known as the Cyrus Cylinder (see Vol. III, illustration facing p. 64), declares that “without any battle, he [Marduk, the god of Babylon] made him [Cyrus] enter his town Babylon” (Ancient Near Eastern Texts, J. B. Pritchard, ed., p. 315). There is some indication also that Cyrus, who led the attack, may have had contact with the priests of Marduk within the city, who thoroughly disliked the reigning king, Nabonidus. In this case treachery may have played a definite part in the fall of the city.

The Biblical narrative depicts the king, Belshazzar, at a drunken feast the night the city was taken (Dan. 5; see on Jer. 50:43).

Their holds. That is, their strongholds. The city of Babylon was extraordinarily well fortified. Excavations have shown that there was an extensive double outer wall, possibly with a rubble fill between, all with a total base width of 96 ft. (about 29 m.); also around the Inner City a double wall and a moat formed by water from the river. Also within the latter wall was the royal citadel, further fortified (see p. 796).

The Greek historians Herodotus (i. 190, 191) and Xenophon (Cyropaedia vii. 5. 1–36) both state that when attacked by the Medes and Persians, the Babylonians took refuge within their walls, thinking themselves able to withstand a protracted siege.

They have burned. That is, the invading armies have burned.

31. One post. Verses 31, 32 portray the confusion among the servants of the king when they realize that the attackers have gained access to their supposedly impregnable city.

32. Passages are stopped. Rather, “the passageways are seized.” The word translated “passages” is rendered “fords” in Joshua 2:7; Judges 3:28. Herodotus and Xenophon (see references under “their holds,” Jer. 51:30) state that the attackers gained entrance by diverting the water of the river, which flowed through the city, sufficiently to allow troops to enter by way of the river bed.

33. Harvest. The harvest of Babylon was reaped by her enemies when they despoiled her (see Isa. 17:5; cf. Joel 3:13).

34. Dragon. Heb. tannin. There may be an allusion here to the Babylonian sirrush, an imaginary, composite dragonlike creature sacred to the god Marduk. Hundreds of reliefs of this animal in glazed bricks adorned the great Ishtar Gate at Babylon (see on v. 58).

Cast me out. Either from the Heb. nadach, “to thrust away,” or from the Heb. duach, “to rinse.” Either definition makes good sense.

36. Sea. Heb. yam, sometimes used in reference to rivers (see Isa. 19:5; Nahum 3:8, where yam is used of the Nile). That such is the thought of the prophet here seems evident from the fact that Babylonia was characterized by its system of rivers and canals (see on Jer. 50:12, 38).

Jeremiah’s reference here may be to the diverting of the waters of the Euphrates, by which means the Medo-Persian troops gained entrance to Babylon (see on v. 32). It is an interesting fact also, though perhaps not the intent of this prophecy, that the Euphrates River, which in ancient times flowed through the heart of the city and made it a great center of commerce, now follows a new course some distance to the west of the ruins of Babylon. The piers of the famous bridge that once spanned the river in the center of the city are now lying in dry ground. See Babylon and Environs.

37. Shall become heaps. See on ch. 50:13.

Dragons. Heb. tannim, “jackals” (see on ch. 49:33).

39. In their heat. Possibly referring to the fact that when Babylon fell, the leaders of the nation were inflamed with reveling and carousing (see Dan. 5). Herodotus (i. 191) states that “by reason of its [the city’s] great extent, when they who were at the extremities were taken, those of the Babylonians who inhabited the centre knew nothing of the capture (for it happened to be a festival); but they were dancing at the time, and enjoying themselves, till they received certain information of the truth. And thus Babylon was taken” (Henry Cary, trans.).

Rejoice. The prophet portrays the irony of the drunken Babylonians’ exaltation on the very eve of their destruction.

Perpetual. Heb. Фolam, a word denoting duration either for eternity or for limited periods of time (see on Ex. 21:6). While in their drunken stupor the Babylonians would be slain and thus sleep the “perpetual sleep” of death. The phrase “not awake” means that they would not wake as does the drunken man after the effects of his intoxication have worn off. Inasmuch as all the wicked are raised at the end of the millennium (Rev. 20:5), it is necessary to assign to the Фolam of Jer. 51:39 the meaning of limited duration.

40. Lambs. The lambs, rams, and he-goats probably designate the various classes in the population of Babylon, the “he goats” representing the leaders (see Isa. 34:6; Eze. 39:18).

41. Sheshach. This name is believed by some to be another cipher (see on v. 1; ch. 25:26).

42. The sea. A strikingly similar statement is found in a cuneiform inscription on a clay barrel known as the Cyrus Cylinder (see Vol. III, illustration facing p. 64). This pro-Persian account of the conquest of Babylon depicts Cyrus’ army on its march to Babylon: “His widespread troops—their number, like that of the water of a river, could not be established—strolled along, their weapons packed away” (Ancient Near Eastern Texts, J. B. Pritchard, ed., p. 315).

43. Desolation. See on ch. 50:12, 13.

44. Bel. See on ch. 50:2.

That which he hath swallowed up. That is, the nations and spoils that had been gathered into Babylon. When the Persians took over the rule, they allowed the return of captive peoples and their idols. In the inscription just quoted (v. 42), Cyrus states: “(As to the region) from … as far as Ashur and Susa, Agade, Eshnunna, the towns Zamban, Me-Turnu, Der as well as the region of the Gutians, I returned to (these) sacred cities on the other side of the Tigris, the sanctuaries of which have been ruins for a long time, the images which (used) to live therein and established for them permanent sanctuaries. I (also) gathered all their (former) inhabitants and returned (to them) their habitations. Furthermore I resettled upon the command of Marduk, the great lord, all the gods of Sumer and Akkad whom Nabonidus has brought into Babylon … to the anger of the lord of the gods, unharmed in their (former) chapels, the places which make them happy” (Ancient Near Eastern Texts, J. B. Pritchard, ed., p. 316).

Wall. See ch. 50:15.

46. Ruler against ruler. There is evidence that not long after Jeremiah’s time, from the death of Nebuchadrezzar onward, there was considerable unrest, both internal and external, before the fall of the Babylonian Empire. Verse 46 reflects the state of fearful anticipation that must have been felt by many of the Babylonians as they saw their own government torn by strife at a time when a vigorous new power was arising to world leadership and domination (see Vol. III, pp. 46–49). Throughout history it has been the common people who have suffered most severely from the intrigues and wars of evil rulers. God’s people are encouraged neither to faint nor fear in the face of such calamities.

47. Graven images. See on v. 52.

48. Shall sing. Compare Isa. 44:23, where nature is poetically called upon to rejoice over Israel’s redemption.

North. See on ch. 1:14. Although Cyrus, the Persian conqueror, actually came originally from western Iran, he approached Babylon commanding the armies of the former vast Median Empire, to the north of Mesopotamia. Many of the various peoples who composed his army (see v. 27) were from northern nations.

49. The slain of Israel. The Hebrew of this verse allows of several different translations, depending upon how the clauses are understood to be related to each other. Besides the KJV rendering, the ASV marginal reading is possible: “Both Babylon is to fall, O ye slain of Israel, and at Babylon shall fall the slain of all the land.” The translation of the RSV, “Babylon must fall for the slain of Israel, as for Babylon have fallen the slain of all the earth,” depends upon the conjectural insertion of the preposition “for” in front of the word translated “slain.”

50. Remember. Jeremiah’s message emphasizes that uppermost in the mind of the Jews must be the thought of return to Palestine as soon as opportunity afforded. The importance of this injunction is seen in the fact that many years later, when Cyrus and his successors did allow those Jews who desired to return to do so, only a fraction of the nation responded to the call. Although in Jeremiah’s day the exiles were longing for their homeland, within two or three generations, toward the close of the 70 years decreed by God for their captivity (ch. 29:10), they had settled in Babylon; and experiencing reasonable prosperity, the majority refused to return to the rocky hills of Palestine with its ruined cities and villages.

52. Graven images. The Babylonians had derided and despised the Jews because the Temple of the Lord was in ruins; now they will no longer be able to do this, for their idols will be destroyed.

53. Mount up to heaven. The reference is possibly to the exceedingly high walls of Babylon and to the great temple-tower that stood in the center of the city. Because only broken foundations remain today, it is impossible to calculate the height of the walls of Babylon as they stood at the zenith of its glory. Herodotus (i. 178) states that the city wall was 200 royal cubits (about 340 ft.) high. Although this is undoubtedly exaggeration (see Additional Note on Dan. 4), it does indicate that the wall must have reached an unusual height. The ziggurat, or temple tower of Babylon, according to a contemporary cuneiform inscription, rose some 300 ft. in the air.

55. The great voice. Possibly a reference to the din of Babylon’s great population, or to the voice of authority with which Babylon spoke in her glory.

Her waves. Heb. gallehem, “their waves.” This is probably not to be understood of the Babylonians, but of the attacking armies.

56. Lord God of recompenses. Literally, “a God of recompenses is Yahweh.”

57. Her princes. The various classes of Babylonian officialdom are here listed (see on v. 23).

Perpetual sleep. See on v. 39.

58. Broad walls. See ch. 50:15; see on ch. 51:30, 53.

High gates. According to a cuneiform description of Babylon, the city boasted eight main gates, besides several smaller ones. Another cuneiform inscription of Nebuchadnezzar (the so-called East India House Inscription) states that the leaves of the gates were of cedar covered with copper (KJV “brass”). Among the most impressive of the remains discovered at Babylon are the ruins of the Ishtar Gate, in the northern wall, through which passes one of the main thoroughfares of the city. The enamel-glazed bricks of this gate were molded to form fine life-sized reliefs of bulls (sacred to the god Adad) and “sirrush” (mythological dragonlike monsters sacred to Marduk). These figures were white and yellow upon a blue background. Altogether the excavators estimated a minimum of 575 of these animal figures on this one gate.

Folk in the fire. The sense of this passage seems more clearly expressed by the RSV: “The peoples labor for nought, and the nations weary themselves only for fire.” Compare Hab. 2:13.

59. Son of Neriah. Evidently Seraiah was a brother of Baruch, the scribe and helper of Jeremiah (see ch. 32:12). In placing his message in the hands of Seraiah, Jeremiah was doubtless committing it to a trusted and sympathetic friend.

Went with Zedekiah. In view of the unrest in the Westland which had threatened to break into active revolt against Babylon, it is not unreasonable to believe that Nebuchadnezzar had summoned his vassal to the capital to renew his oath of allegiance (see PK 447).

An intriguing possibility, though utterly without evidence, is that this visit to Babylon by the king of Judah may have been for the purpose of attending the dedication of Nebuchadnezzar’s great image on the plain of Dura (see on Dan. 3:1). Such a suggestion, however, must remain in the realm of speculation only.

Fourth year. Namely, 594/593 b.c. This prophecy was given in the year of Jeremiah’s controversy with the false prophet Hananiah (see ch. 28).

Quiet prince. Heb. sЊar menuchah, “prince of a resting place,” possibly designating the quartermaster, the official in charge of arranging quarters for the king on his journey. Another suggestion, based on the idea that menuchah at times denotes the opposite of war (1 Kings 8:56; 1 Chron. 22:9), is that Seraiah may have been a leader of the peace party in Judah, and thus, in a sense favorable to the Babylonians.

60. In a book. Literally, “in one book.” That this was not the only copy of the message against Babylon is plain from the fact that the record was not lost when the book was thrown into the Euphrates (v. 63). The prophet, or his secretary Baruch, probably made a copy on a separate scroll of the part of the prophecies pertaining to Babylon, and gave this to Seraiah when the opportunity of sending it to Babylon presented itself.

62. Desolate. For comment see on ch. 50:12, 13.

63. Cast it. Jeremiah frequently dramatized his prophecies (see chs. 13:1–11; 19:1–13; 27:2, 3; 43:9, 10).

64. Thus far. With this verse Jeremiah’s prophecy ends. The final chapter is a historical epilogue (see on ch. 52:1).

Ellen G. White comments

6    PK 715

8     PK 532

9     PK 530

13   Ed 176

14, 31, 32, 41  PK 531

41   PK 515, 522

56–58PK 532

59   PK 447