UYeremiya 51:5

Izhibhalo Ezingcwele

5 Ngokuba uSirayeli, kwanoYuda, akashiywanga wangumhlolokazi nguThixo wakhe, nguYehova wemikhosi; kuba ilizwe labo lizele lityala koyiNgcwele kaSirayeli.

Bible Verse Review
  from Treasury of Scripure Knowledge

Israel: Jeremiah 33:24-26, Jeremiah 46:28, Jeremiah 50:4, Jeremiah 50:5, Jeremiah 50:20, 1 Samuel 12:22, 1 Kings 6:13, Ezra 9:9, Psalms 94:14, Isaiah 44:21, Isaiah 49:14, Isaiah 49:15, Isaiah 54:3-11, Isaiah 62:12, Hosea 1:10, Amos 9:8, Amos 9:9, Romans 11:1, Romans 11:2

nor: Zechariah 2:12, Zechariah 12:6, Zechariah 12:8

though: Jeremiah 16:18, Jeremiah 19:4, Jeremiah 23:15, Jeremiah 31:37, 2 Kings 21:16, Ezekiel 8:17, Ezekiel 9:9, Ezekiel 22:24-31, Hosea 4:1, Micah 7:18, Micah 7:20, Zephaniah 3:1-4

Reciprocal: 2 Kings 19:22 - the Holy One Isaiah 1:4 - the Holy Isaiah 43:15 - the Lord Jeremiah 12:7 - have forsaken

Gill's Notes on the Bible

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 enemies, yet they were not in such sense as a woman is deprived of her husband when dead, and she is become a widow, as the word d used may signify; or when divorced from him; or as children are deprived of their parents, and become orphans; but so it was not with Israel; for thought they were under the frowns of Providence, and the resentment of God they had sinned against, yet the relation between them still subsisted; he was their covenant God and Father, their husband and protector, and who would vindicate them, and avenge them on their enemies:

though their land was filled with sin against the Holy One of Israel; which was the reason why they were carried captive, and so seemed to be forsaken of God; or though their land was filled with punishment, with devastation and destruction, yet nevertheless God would appear for them, and restore that and them unto it; or rather this is to be understood of the land of the Chaldeans, as it is by Jarchi and Kimchi; and be rendered, "for their land is filled with [punishment] for sin, from", or "by", or "because of the Holy One of Israel" e; by which it appears, that the people of God were not forsaken by him, and were not without a patron and defender of them; since it was a plain case that the land of the Chaldeans was filled with the punishment of the sword and other calamities by the Holy One of Israel, because of the sins they had committed against him, and the injuries they had done to his people. So the Targum,

"for their land is filled with, (punishment for) the sins of murder, by the word of the Holy One of Israel.''

d אלמן "viduus, [sive] viduatus", Vatablus, Calvin, Montanus; "ut vidua", Pagninus; "orbus", Schmidt. e כי ארצם מלאה אשם "quia terra illorum repleta est delicto, [sive] reatu, [vel] poena", Grotius; so some in Gataker. מקדוש ישראל "a Sancto Israelis", Montanus, Schmidt; "propter Sanctum Israelis", Vatablus, Calvin, Cocceius; so Ben Melech.

Clarke's Notes on the Bible

Verse Jeremiah 51:5. 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.