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Jeremiah 50

ירמיהו פרק נ׳

Section: נביאים · נביאים אחרונים | Book: Jeremiah | Chapter: 50 of 52 | Day: 263 of 742

Date: November 1, 2026

קלאוד על הנ״ך

Chapter 50 opens Yirmiyahu’s great prophecy against Bavel, which fills this chapter and the next. For decades he told Judah to submit to Bavel and to serve its king. Now he announces that Bavel itself will fall. An army “from the north” will capture it, its gods will be shamed, and its land will become a wasteland (50:2-3).

The phrase “from the north” is the first sign of what this chapter is doing. In the early chapters of the book, the enemy from the north was Bavel, coming to destroy Jerusalem. Here the same words point the other way. Near the end of the chapter Yirmiyahu repeats, almost word for word, his old description of the cruel army that would attack Zion (6:22-24). Only the target has changed. The bows, the roar like the sea, the pain like a woman in labour are now aimed at Bavel and its king (50:41-43). The weapon once aimed at Jerusalem is turned around.

Woven into the battle scenes is a second story: Israel’s return. While Bavel falls, the exiles of Israel and Judah walk home together, weeping as they go, asking for the road to Zion (50:4-5). They promise to join themselves to God in a covenant that “shall never be forgotten”. Forgetting is the key word. God says His people were lost sheep, led astray by their shepherds, until “they forgot their own resting place” (50:6). Rashi explains the shepherds as Israel’s own kings. The return is the cure for that forgetting.

The sheep image comes back in one of the chapter’s sharpest lines. Israel is a scattered sheep chased by lions. “First the king of Assyria devoured them, and in the end King Nebuchadrezzar of Babylon crunched their bones” (50:17). Rashi explains: Ashur ate the flesh by exiling the Ten Tribes, and Bavel crushed the bones by taking what was left, Judah and Benjamin. Two centuries of exile are packed into a single picture. God then promises to punish Bavel just as He punished Ashur, and to bring the flock back to the rich pastures of Carmel and Gilead (50:18-19).

Why is Bavel punished, if God sent it in the first place? The chapter gives a clear answer. Bavel was a tool, “the hammer of the whole earth” (50:23), but it enjoyed the work far too much. It rejoiced and grew fat as it plundered God’s inheritance (50:11). Its enemies even claimed they were innocent, because Israel had sinned (50:7). Above all, Bavel burned the Temple. Fugitives run to Zion to report God’s vengeance, “vengeance for the holy temple” (50:28). The rule is stated plainly: “do to her just what she has done” (50:29). God even gives Bavel a new name: “Insolence” (50:31).

One verse reaches beyond the story of Bavel. “The iniquity of Israel shall be sought, and there shall be none” (50:20). Radak argues that this cannot describe the return under Koresh, since there was plenty of sin in Second Temple times. It must look to the final redemption. So the fall of Bavel becomes a preview of something larger: a day when God does not only free His people from their oppressors but also forgives them completely. For now, the chapter ends with the earth shaking at the sound of Bavel’s capture (50:46), but the prophecy is far from finished. Chapter 51 picks up the same theme and carries it to its dramatic close, with a scroll sunk in the Euphrates.

פרק נ׳ · Chapter 50

פסוק א׳ · Verse 1

Hebrew:

הַדָּבָ֗ר אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אֶל־בָּבֶ֖ל אֶל־אֶ֣רֶץ כַּשְׂדִּ֑ים בְּיַ֖ד יִרְמְיָ֥הוּ הַנָּבִֽיא׃

English:

The word that GOD spoke concerning Babylon, the land of the Chaldeans, through the prophet Jeremiah:

The heading opens the great prophecy against Bavel, which runs through chapters 50 and 51. Bavel, the empire Yirmiyahu told Judah to serve for seventy years, is now itself placed under judgment. The very nation that destroyed Jerusalem is the last and longest subject of his prophecies against the nations.

פסוק ב׳ · Verse 2

Hebrew:

הַגִּ֨ידוּ בַגּוֹיִ֤ם וְהַשְׁמִ֙יעוּ֙ וּֽשְׂאוּ־נֵ֔ס הַשְׁמִ֖יעוּ אַל־תְּכַחֵ֑דוּ אִמְרוּ֩ נִלְכְּדָ֨ה בָבֶ֜ל הֹבִ֥ישׁ בֵּל֙ חַ֣ת מְרֹדָ֔ךְ הֹבִ֣ישׁוּ עֲצַבֶּ֔יהָ חַ֖תּוּ גִּלּוּלֶֽיהָ׃

English:

Declare among the nations, and proclaim; Raise a standard, proclaim; Hide nothing! Say: Babylon is captured, Bel is shamed, Merodach is dismayed. Her idols are shamed, Her fetishes dismayed.

The news is to be shouted to every nation with a raised banner: Bavel is captured and its gods Bel and Merodach are shamed. Rashi identifies Bel and Merodach as the names of Bavel's idols. Radak explains why the nations are told: Nevuchadnetzar had crushed them all, so his empire's fall is good news for everyone.
▶Commentaries (1)
רש״יRashi
ושאו נס. פורק"א בלע"ז סימן אסיפה הוא: בל. ומרודך שמות עבודת כוכבים של בבל:
and raise a standard (Perche in French.) That is a signal for gathering. Bel...Merodach The names of the Babylonian deities.

פסוק ג׳ · Verse 3

Hebrew:

כִּ֣י עָלָה֩ עָלֶ֨יהָ גּ֜וֹי מִצָּפ֗וֹן הֽוּא־יָשִׁ֤ית אֶת־אַרְצָהּ֙ לְשַׁמָּ֔ה וְלֹא־יִהְיֶ֥ה יוֹשֵׁ֖ב בָּ֑הּ מֵאָדָ֥ם וְעַד־בְּהֵמָ֖ה נָ֥דוּ הָלָֽכוּ׃

English:

For a nation from the north has attacked her, It will make her land a desolation. No one shall dwell in it, Both human and animal shall wander away.

The attacker comes 'from the north', the same phrase Yirmiyahu once used for Bavel's attack on Jerusalem. Rashi, Metzudat David and Radak all identify this northern nation as Madai and Paras (Media and Persia). The land will be emptied of people and animals alike.
▶Commentaries (1)
רש״יRashi
גוי מצפון. מדי ופרס:
a nation...from the north [viz.] Persia and Media.

פסוק ד׳ · Verse 4

Hebrew:

בַּיָּמִ֨ים הָהֵ֜מָּה וּבָעֵ֤ת הַהִיא֙ נְאֻם־יְהֹוָ֔ה יָבֹ֧אוּ בְנֵי־יִשְׂרָאֵ֛ל הֵ֥מָּה וּבְנֵי־יְהוּדָ֖ה יַחְדָּ֑ו הָל֤וֹךְ וּבָכוֹ֙ יֵלֵ֔כוּ וְאֶת־יְהֹוָ֥ה אֱלֹהֵיהֶ֖ם יְבַקֵּֽשׁוּ׃

English:

In those days and at that time—declares GOD—the people of Israel together with the people of Judah shall come, and they shall weep as they go to seek the ETERNAL their God.

In the middle of Bavel's fall comes a scene of return: Israel and Judah together, weeping as they go to seek God. Radak links this to the exiles leaving through Koresh after Bavel fell. Metzudat David reads the weeping as repentance and prayer, a people asking God for help and a safe road home.

פסוק ה׳ · Verse 5

Hebrew:

צִיּ֣וֹן יִשְׁאָ֔לוּ דֶּ֖רֶךְ הֵ֣נָּה פְנֵיהֶ֑ם בֹּ֚אוּ וְנִלְו֣וּ אֶל־יְהֹוָ֔ה בְּרִ֥ית עוֹלָ֖ם לֹ֥א תִשָּׁכֵֽחַ׃

English:

They shall inquire for Zion; in that direction their faces shall turn; they shall come and attach themselves to GOD by a covenant for all time, which shall never be forgotten.

The returning exiles ask the way to Zion and turn their faces toward it. Rashi places this when they leave Bavel with the permission of Koresh, king of Persia. They urge one another to join themselves to God in a covenant that will never again be forgotten, the reverse of the forgetfulness that sent them into exile.
▶Commentaries (1)
רש״יRashi
דרך הנה. דרך המקום הזה ירושלים יסבו פניהם כשתחרב בבל ויצאו מתוכה ברשיון כורש מלך פרס:
are directed hitherward Toward this place, Jerusalem, they shall direct their faces when Babylon will be destroyed and they will leave it with the sanction of Cyrus, king of Persia.

פסוק ו׳ · Verse 6

Hebrew:

צֹ֤אן אֹֽבְדוֹת֙ (היה) [הָי֣וּ] עַמִּ֔י רֹעֵיהֶ֣ם הִתְע֔וּם הָרִ֖ים (שובבים) [שׁוֹבְב֑וּם] מֵהַ֤ר אֶל־גִּבְעָה֙ הָלָ֔כוּ שָׁכְח֖וּ רִבְצָֽם׃

English:

My people were lost sheep: their shepherds led them astray, they drove them out to the mountains, they roamed from mount to hill, they forgot their own resting place.

God describes His people as lost sheep, led astray by their own shepherds. Rashi explains the shepherds as Israel's kings, and the mountains as the places of idol worship to which they were led. Having wandered from hill to hill, the flock forgot its own resting place, meaning God Himself.
▶Commentaries (1)
רש״יRashi
רועיהם התעום. גדוליהם התעום מעלי: הרים שובבים. אל ההרים אל עבודת כוכבים שבהרים, שובבום אנווייזאנ"ץ בלע"ז שובבום מלכיהם, וי"ת הרים שובבום שלטוניא בזונון:
their shepherds caused them to stray Their kings caused them to stray away from Me. mountains...led them astray To the mountains, to the idol worship that was on the mountains. שׁוֹבְבוּם (esvayent in O.F.), led astray, their kings led them astray. And Jonathan rendered: their governors plundered them.

פסוק ז׳ · Verse 7

Hebrew:

כׇּל־מוֹצְאֵיהֶ֣ם אֲכָל֔וּם וְצָרֵיהֶ֥ם אָמְר֖וּ לֹ֣א נֶאְשָׁ֑ם תַּ֗חַת אֲשֶׁ֨ר חָטְא֤וּ לַֽיהֹוָה֙ נְוֵה־צֶ֔דֶק וּמִקְוֵ֥ה אֲבוֹתֵיהֶ֖ם יְהֹוָֽה׃ {ס}         

English:

All who encountered them devoured them; and their foes said, “We shall not be held guilty, because they have sinned against GOD, the true Pasture, the Hope of their ancestors—GOD.”

Whoever found the lost flock devoured it, and the enemies claimed they bore no guilt because Israel had sinned against God. Radak notes that God had been their 'pasture of righteousness' while they did His will. The claim is half true: Israel did sin, but the coming verses show the attackers will still answer for their cruelty.
▶Commentaries (1)
רש״יRashi
ומקוה אבותיהם. וסבור אבהתהון:
and the hope of their forefathers Jonathan renders: וְסִבּוּר אֲבָהָתְהוֹן, and the hope of their forefathers.

פסוק ח׳ · Verse 8

Hebrew:

נֻ֚דוּ מִתּ֣וֹךְ בָּבֶ֔ל וּמֵאֶ֥רֶץ כַּשְׂדִּ֖ים (יצאו) [צֵ֑אוּ] וִֽהְי֕וּ כְּעַתּוּדִ֖ים לִפְנֵי־צֹֽאן׃

English:

Flee from Babylon, Leave the land of the Chaldeans, And be like he-goats that lead the flock!

The exiles are told to leave Bavel and be like the he-goats that walk at the head of the flock. Rashi notes that he-goats naturally lead the way. Metzudat David adds that even if many choose to stay behind, those who return should hurry out first, and Radak says they should go without fear.
▶Commentaries (1)
רש״יRashi
נודו מתוך בבל. מעתה צאו משם: כעתודים לפני צאן. דרך העתודים ללכת לפני העדר בראש העזים:
Wander out of Babylon Accordingly, go out of there. like the he goats before the flocks It is customary for the he-goats to go before the flock, at the head of the she-goats.

פסוק ט׳ · Verse 9

Hebrew:

כִּ֣י הִנֵּ֣ה אָנֹכִ֡י מֵעִיר֩ וּמַעֲלֶ֨ה עַל־בָּבֶ֜ל קְהַל־גּוֹיִ֤ם גְּדֹלִים֙ מֵאֶ֣רֶץ צָפ֔וֹן וְעָ֣רְכוּ לָ֔הּ מִשָּׁ֖ם תִּלָּכֵ֑ד חִצָּיו֙ כְּגִבּ֣וֹר מַשְׁכִּ֔יל לֹ֥א יָשׁ֖וּב רֵיקָֽם׃

English:

For see, I am rousing and leading An assemblage of great nations against Babylon From the lands of the north. They shall draw up their lines against her, There she shall be captured. Their arrows are like those of a skilled warrior Who does not turn back without hitting the mark.

God Himself stirs up a coalition of great nations from the north against Bavel. Metzudat David and Radak explain that Bavel will be taken from the very spot where the armies draw up their lines, with no long campaign needed. Their arrows are like those of a skilled warrior that never come back empty.
▶Commentaries (1)
רש״יRashi
וערכו לה. ויסדרון עלה קרב:
and they shall set themselves in array against her They shall array themselves in battle against her.

פסוק י׳ · Verse 10

Hebrew:

וְהָיְתָ֥ה כַשְׂדִּ֖ים לְשָׁלָ֑ל כׇּל־שֹׁלְלֶ֥יהָ יִשְׂבָּ֖עוּ נְאֻם־יְהֹוָֽה׃

English:

Chaldea shall be despoiled, All her spoilers shall be sated —declares GOD.

Chaldea, which plundered so many nations, will now be plundered. Metzudat David explains that the spoilers will be 'sated' because they will take a great deal of booty. Radak notes that 'Kasdim' here means the land or community of the Chaldeans, as Targum Yonatan renders it.

פסוק י״א · Verse 11

Hebrew:

כִּ֤י (תשמחי) [תִשְׂמְחוּ֙] כִּ֣י (תעלזי) [תַעַלְז֔וּ] שֹׁסֵ֖י נַחֲלָתִ֑י כִּ֤י (תפושי) [תָפ֙וּשׁוּ֙] כְּעֶגְלָ֣ה דָשָׁ֔ה (ותצהלי) [וְתִצְהֲל֖וּ] כָּאַבִּרִֽים׃

English:

For you rejoiced, you exulted, You who plundered My possession; You stamped like a heifer treading grain, You neighed like steeds.

God turns to address Bavel directly: you rejoiced as you plundered My inheritance. Rashi reads the image as a heifer threshing grain that eats constantly and grows fat. Radak notes that the written text speaks to Bavel as one community while the reading speaks to its inhabitants one by one.
▶Commentaries (1)
רש״יRashi
שוסי נחלתי. בוזזי נחלתי: כי תפושו. ל' שומן: כעגלה דשה. הדשה בתבואה ואוכלת תמיד:
O spoilers of My heritage Heb. שֹּׁסֵי. as you become fat Heb. תפושו, an expression of fat. a threshing heifer Heb. דשא, a heifer that threshes the grain and eats constantly.

פסוק י״ב · Verse 12

Hebrew:

בּ֤וֹשָׁה אִמְּכֶם֙ מְאֹ֔ד חָפְרָ֖ה יוֹלַדְתְּכֶ֑ם הִנֵּה֙ אַחֲרִ֣ית גּוֹיִ֔ם מִדְבָּ֖ר צִיָּ֥ה וַעֲרָבָֽה׃

English:

So your mother will be utterly shamed, She who bore you will be disgraced. Behold the end of the nations— Wilderness, desert, and steppe!

Bavel, the 'mother' of the Chaldeans, will be ashamed. Rashi explains 'mother' as the nation as a whole, and adds that though their beginning was great, their end will be desert. The chapter's theme of reversal is clear: the empire that turned other lands into wasteland becomes wilderness itself.
▶Commentaries (1)
רש״יRashi
אמכם. כניסתכם: אחרית. אתם הכשדים אם ראשיתכם גדול אחריתכם יהיו מדבר:
Your mother Your nation. the end of the nations Although your beginning was great, your end will be a desert.

פסוק י״ג · Verse 13

Hebrew:

מִקֶּ֤צֶף יְהֹוָה֙ לֹ֣א תֵשֵׁ֔ב וְהָיְתָ֥ה שְׁמָמָ֖ה כֻּלָּ֑הּ כֹּ֚ל עֹבֵ֣ר עַל־בָּבֶ֔ל יִשֹּׁ֥ם וְיִשְׁרֹ֖ק עַל־כׇּל־מַכּוֹתֶֽיהָ׃

English:

Because of GOD’s wrath she shall not be inhabited; She shall be utterly desolate. Whoever passes by Babylon will be appalled And will hiss at all her wounds.

Because of God's anger Bavel will be emptied, and passersby will whistle in astonishment at its wounds. The same language was used earlier for Jerusalem (19:8). Radak explains that the city will lose every trace of settlement, so that the onlooker sees only ruins.

פסוק י״ד · Verse 14

Hebrew:

עִרְכ֨וּ עַל־בָּבֶ֤ל ׀ סָבִיב֙ כׇּל־דֹּ֣רְכֵי קֶ֔שֶׁת יְד֣וּ אֵלֶ֔יהָ אַֽל־תַּחְמְל֖וּ אֶל־חֵ֑ץ כִּ֥י לַיהֹוָ֖ה חָטָֽאָה׃

English:

Range yourselves round about Babylon, All you who draw the bow; Shoot at her, don’t spare arrows, For she has sinned against GOD.

The archers are told to surround Bavel and not spare a single arrow, 'for she has sinned against God'. Rashi reads the verb as casting stones, citing Eichah 3:53. Metzudat David explains why no arrow will be wasted: since Bavel has sinned, every shot will find its mark.
▶Commentaries (1)
רש״יRashi
ידו אליה. זרקו לה אבנים כמו וידו אבן בי (איכה ג׳:נ״ג):
shoot at her Heb. ידו, cast stones at her. Cf. "And they cast (וידוּ) stones at me" (Lam. 3:53).

פסוק ט״ו · Verse 15

Hebrew:

הָרִ֨יעוּ עָלֶ֤יהָ סָבִיב֙ נָתְנָ֣ה יָדָ֔הּ נָֽפְלוּ֙ (אשויתיה) [אׇשְׁיוֹתֶ֔יהָ] נֶהֶרְס֖וּ חוֹמוֹתֶ֑יהָ כִּי֩ נִקְמַ֨ת יְהֹוָ֥ה הִיא֙ הִנָּ֣קְמוּ בָ֔הּ כַּאֲשֶׁ֥ר עָשְׂתָ֖ה עֲשׂוּ־לָֽהּ׃

English:

Raise a shout against her all about! She has surrendered; Her bastions have fallen, Her walls are thrown down— This is GOD’s vengeance. Take vengeance on her, Do to her as she has done!

The besiegers raise a war cry and Bavel 'gives her hand' in surrender. Rashi compares it to a person without strength stretching out a hand to anyone nearby to beg for help. The verse names the principle of the whole chapter: this is God's vengeance, and Bavel will be treated as it treated others. Radak connects it to the walls of Jerusalem that Bavel tore down.
▶Commentaries (1)
רש״יRashi
ונתנה ידה. כאדם שאין בו כח ומושיט יד לכל מי שרואה לבקש רחמים ועזרה וכן מצרים נתנו יד (שם ה) הושטנו יד למצרים לבקש מהם עזרה: אשיותיה. חוזק יסודותיה וכן ואשיא יחיטו (עזרא ד׳:י״ב) ובלשון משנה כגון אלו התופרים לאושין וכן והתאוששו והתחזקו: כאשר עשתה. לעיר ה':
she gave her hand like a person who has no strength and stretches forth his hand to whomever he sees, to beg mercy and aid. Cf. We gave our hand to Egypt" (Lam. 5:6). her foundations have fallen Heb. אשיותיה. The strength of her foundations. Cf. "And the foundations (וְאֻשַּׁיָא) shall be fastened" (Ezra 4:12). And in the language of the Mishnah: Those who dig for foundations (לְאֻשִׁין) [Baba Kamma 50a]. Cf. "And strengthen yourselves (והתאוששוּ)" (Isa. 46:8), equivalent to והתחזקוּ, and strengthen yourselves. as she did to the city of the Lord.

פסוק ט״ז · Verse 16

Hebrew:

כִּרְת֤וּ זוֹרֵ֙עַ֙ מִבָּבֶ֔ל וְתֹפֵ֥שׂ מַגָּ֖ל בְּעֵ֣ת קָצִ֑יר מִפְּנֵי֙ חֶ֣רֶב הַיּוֹנָ֔ה אִ֤ישׁ אֶל־עַמּוֹ֙ יִפְנ֔וּ וְאִ֥ישׁ לְאַרְצ֖וֹ יָנֻֽסוּ׃ {ס}         

English:

Make an end in Babylon of sowers, And of wielders of the sickle at harvest time. Because of the deadly sword, Everyone shall turn back to their own people, All shall flee to their own land.

Sowers and reapers are cut off, and the foreign workers in Bavel flee home to their own lands before the sword. Rashi follows Targum Yonatan's reading, in which the 'sower' stands for Bavel's king. Metzudat David explains that the land will be so desolate that no one will sow it at all.
▶Commentaries (1)
רש״יRashi
כרתו זורע. שיצו מלכא מבבל ואחידו חרבא בעידן קטול:
Cut off a sower Destroy a king from Babylon and one who grasps a sword in time of slaughter.

פסוק י״ז · Verse 17

Hebrew:

שֶׂ֧ה פְזוּרָ֛ה יִשְׂרָאֵ֖ל אֲרָי֣וֹת הִדִּ֑יחוּ הָרִאשׁ֤וֹן אֲכָלוֹ֙ מֶ֣לֶךְ אַשּׁ֔וּר וְזֶ֤ה הָאַֽחֲרוֹן֙ עִצְּמ֔וֹ נְבוּכַדְרֶאצַּ֖ר מֶ֥לֶךְ בָּבֶֽל׃ {פ}

English:

Israel are scattered sheep, harried by lions. First the king of Assyria devoured them, and in the end King Nebuchadrezzar of Babylon crunched their bones.

Israel is a scattered sheep chased by lions. Rashi explains: the king of Ashur 'ate' the flesh by exiling the Ten Tribes, and Nevuchadnetzar 'broke the bones' by finishing off what remained, Judah and Benjamin. The image sums up the two great exiles in a single line.
▶Commentaries (1)
רש״יRashi
הראשון אכלו. שהגלה י' השבטים: עצמו. גרמו גירם עצמותיו שגמר השיריים יהודה ובנימן, עצמו דישושא"ר בלע"ז:
First...devoured him For he exiled the Ten Tribes. broke his bones He broke his bones, for he finished the leftovers, Judah and Benjamin. עִצְמוֹ (desossa in French), [broke the bones].

פסוק י״ח · Verse 18

Hebrew:

לָכֵ֗ן כֹּה־אָמַ֞ר יְהֹוָ֤ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הִנְנִ֥י פֹקֵ֛ד אֶל־מֶ֥לֶךְ בָּבֶ֖ל וְאֶל־אַרְצ֑וֹ כַּאֲשֶׁ֥ר פָּקַ֖דְתִּי אֶל־מֶ֥לֶךְ אַשּֽׁוּר׃

English:

Assuredly, thus said GOD of Hosts, the God of Israel: I will deal with the king of Babylon and his land as I dealt with the king of Assyria.

Because of what was done to the sheep, God will punish the king of Bavel just as He punished the king of Ashur. Metzudat David reads it as God attending to bring recompense on Bavel. Ashur's fall had already happened, so it serves as proof that Bavel's will come too.

פסוק י״ט · Verse 19

Hebrew:

וְשֹׁבַבְתִּ֤י אֶת־יִשְׂרָאֵל֙ אֶל־נָוֵ֔הוּ וְרָעָ֥ה הַכַּרְמֶ֖ל וְהַבָּשָׁ֑ן וּבְהַ֥ר אֶפְרַ֛יִם וְהַגִּלְעָ֖ד תִּשְׂבַּ֥ע נַפְשֽׁוֹ׃

English:

And I will lead Israel back to his pasture, and he shall graze in Carmel and Bashan, and eat his fill in the hill country of Ephraim and in Gilead.

God will bring Israel back to its pasture to graze in the Carmel and Bashan, Ephraim and Gilead, the richest grazing land in the country. Metzudat David places this in the days of the Mashiach. Radak weighs whether it speaks of the return from Bavel or the future, and prefers the future.
▶Commentaries (1)
רש״יRashi
ורעה הכרמל. ל' מרעה:
and he shall pasture in the Carmel An expression of pasture.

פסוק כ׳ · Verse 20

Hebrew:

בַּיָּמִ֣ים הָהֵם֩ וּבָעֵ֨ת הַהִ֜יא נְאֻם־יְהֹוָ֗ה יְבֻקַּ֞שׁ אֶת־עֲוֺ֤ן יִשְׂרָאֵל֙ וְאֵינֶ֔נּוּ וְאֶת־חַטֹּ֥את יְהוּדָ֖ה וְלֹ֣א תִמָּצֶ֑אינָה כִּ֥י אֶסְלַ֖ח לַאֲשֶׁ֥ר אַשְׁאִֽיר׃ {פ}

English:

In those days and at that time —declares GOD— The iniquity of Israel shall be sought, And there shall be none; The sins of Judah, And none shall be found; For I will pardon those I allow to survive.

In those days Israel's sin will be searched for and not found, because God will forgive the survivors. Radak argues that this must refer to the future redemption, since there was plenty of sin in Second Temple times. Metzudat David explains that the hardship of exile will have cleansed them.

פסוק כ״א · Verse 21

Hebrew:

עַל־הָאָ֤רֶץ מְרָתַ֙יִם֙ עֲלֵ֣ה עָלֶ֔יהָ וְאֶל־יוֹשְׁבֵ֖י פְּק֑וֹד חֲרֹ֨ב וְהַחֲרֵ֤ם אַחֲרֵיהֶם֙ נְאֻם־יְהֹוָ֔ה וַעֲשֵׂ֕ה כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתִֽיךָ׃ {ס}         

English:

Advance against her—the land of Merathaim — And against the inhabitants of Pekod; Ruin and destroy after them to the last —says GOD— Do just as I have commanded you.

God commands an attack on 'Merathaim' and 'Pekod', wordplays meaning 'double rebellion' and 'punishment'. Rashi reads Merathaim as the land that rebelled against God and Pekod as a province, and says the command is addressed to Koresh. Radak says it is spoken to Daryavesh.
▶Commentaries (1)
רש״יRashi
מרתים. שהמרתני והרגזתני: פקוד. שם מדינה וכן פקוד ושוע וקוע (יחזקאל כ״ג:כ״ג) ת"י שם מדינות: ועשה ככל אשר צויתיך. אתה כורש ביד ישעיה הנביא (מ"ה):
the rebellious land Heb. מרתים, which rebelled against Me and provoked Me. Pekod The name of a province. Cf. "Pekod and Shoa and Koa" (Ezekiel 23:23). Jonathan renders [them as] names of provinces. and do according to all that I have commanded you You, Cyrus, through Isaiah the prophet.

פסוק כ״ב · Verse 22

Hebrew:

ק֥וֹל מִלְחָמָ֖ה בָּאָ֑רֶץ וְשֶׁ֖בֶר גָּדֽוֹל׃

English:

Hark! War in the land And vast destruction!

A short, sharp verse: the sound of battle and great destruction is heard. Metzudat David specifies that the noise is heard in the land of Bavel itself. After many verses of commands, the prophecy now reports the war as already under way.

פסוק כ״ג · Verse 23

Hebrew:

אֵ֤יךְ נִגְדַּע֙ וַיִּשָּׁבֵ֔ר פַּטִּ֖ישׁ כׇּל־הָאָ֑רֶץ אֵ֣יךְ הָיְתָ֧ה לְשַׁמָּ֛ה בָּבֶ֖ל בַּגּוֹיִֽם׃

English:

How the hammer of the whole earth Has been hacked and shattered! How Babylon has become An appallment among the nations!

Bavel is called 'the hammer of the whole earth', now cut down and shattered. Rashi explains that this hammer used to smash and crush everything. Radak catches the irony: the tool that broke everything else has itself been broken, and the whole world asks how it happened.
▶Commentaries (1)
רש״יRashi
פטיש כל הארץ. שהיה מפוצץ ומכתת את הכל:
the hammer of the whole earth which would shatter and crush everyone.

פסוק כ״ד · Verse 24

Hebrew:

יָקֹ֨שְׁתִּי לָ֤ךְ וְגַם־נִלְכַּדְתְּ֙ בָּבֶ֔ל וְאַ֖תְּ לֹ֣א יָדָ֑עַתְּ נִמְצֵאת֙ וְגַם־נִתְפַּ֔שְׂתְּ כִּ֥י בַיהֹוָ֖ה הִתְגָּרִֽית׃

English:

I set a snare for you, O Babylon, And you were trapped unawares; You were found and caught, Because you challenged GOD.

God set a trap and Bavel was caught without noticing, because it fought against God. Radak explains that had Bavel known in advance it might have fled, but disaster came suddenly. Metzudat David explains that Bavel 'challenged God' by slaughtering His people without mercy.
▶Commentaries (1)
רש״יRashi
יקשתי לך. לשון מוקש:
I laid a snare for you Heb. יקשתי, an expression of a snare (מוֹקֵש).

פסוק כ״ה · Verse 25

Hebrew:

פָּתַ֤ח יְהֹוָה֙ אֶת־א֣וֹצָר֔וֹ וַיּוֹצֵ֖א אֶת־כְּלֵ֣י זַעְמ֑וֹ כִּֽי־מְלָאכָ֣ה הִ֗יא לַאדֹנָ֧י יֱהֹוִ֛ה צְבָא֖וֹת בְּאֶ֥רֶץ כַּשְׂדִּֽים׃

English:

GOD has opened the divine armory And brought out the weapons of wrath; For that is the task Of my Sovereign GOD of Hosts In the land of the Chaldeans.

God opens His armory and brings out the weapons of His fury. Metzudat David identifies these weapons as Persia and Media, whom God stirs to attack Bavel. Radak calls it a metaphor so that the Babylonians will understand that God Himself is fighting them.

פסוק כ״ו · Verse 26

Hebrew:

בֹּֽאוּ־לָ֤הּ מִקֵּץ֙ פִּתְח֣וּ מַאֲבֻסֶ֔יהָ סׇלּ֥וּהָ כְמֽוֹ־עֲרֵמִ֖ים וְהַחֲרִימ֑וּהָ אַל־תְּהִי־לָ֖הּ שְׁאֵרִֽית׃

English:

Come against her from every quarter; Break open her granaries, Pile her up like heaps of grain, And destroy her, let her have no remnant!

The armies are told to break open Bavel's granaries and pile it up like heaps of grain. Rashi reads 'from the end' as attacking from the far edge of the city so that it is caught off guard. Metzudat David explains the trampling as threshing sheaves to beat out the grain, so that nothing is left.
▶Commentaries (1)
רש״יRashi
באו לה מקץ. מסוף העיר התחילו בה שלא תדע ותתפש פתאום: פתחו מאבוסיה. ת"י אבולהא שעריה ואין לו דמיון, ומנחם חברו לשון אבוס: סלוה. דושו אותה: כמו ערמים. גרנות:
Come against her from her border From the end of the city, commence upon her, that she not know, and she will be taken suddenly. open her gates Jonathan renders: אִבּוּלָהָא, her gates, but it has no similar instance [in Scripture]. Menahem (Machbereth p. 14) classifies it as an expression of a manger. thresh her Heb. סלוה. stacks Granaries.

פסוק כ״ז · Verse 27

Hebrew:

חִרְבוּ֙ כׇּל־פָּרֶ֔יהָ יֵרְד֖וּ לַטָּ֑בַח ה֣וֹי עֲלֵיהֶ֔ם כִּי־בָ֥א יוֹמָ֖ם עֵ֥ת פְּקֻדָּתָֽם׃ {ס}         

English:

Destroy all her bulls, Let them go down to slaughter. Alas for them, their day is come, The hour of their doom!

Bavel's 'bulls' are sent down to the slaughter, for their day of reckoning has come. Rashi explains that the prophets often compare princes to mighty bulls and he-goats. Metzudat David reads the closing words as the time when their sins are remembered and paid back.
▶Commentaries (1)
רש״יRashi
כל פריה. שריה כן דרך הנביאי' להמשיל השרים לפרים אבירים ולעתודים:
all her bulls Her princes. So is the custom of the prophets to compare the princes to mighty bulls and to he-goats.

פסוק כ״ח · Verse 28

Hebrew:

ק֥וֹל נָסִ֛ים וּפְלֵטִ֖ים מֵאֶ֣רֶץ בָּבֶ֑ל לְהַגִּ֣יד בְּצִיּ֗וֹן אֶת־נִקְמַת֙ יְהֹוָ֣ה אֱלֹהֵ֔ינוּ נִקְמַ֖ת הֵיכָלֽוֹ׃

English:

Hark! fugitives are escaping From the land of Babylon, To tell in Zion of the vengeance of the ETERNAL our God, Vengeance for the holy temple.

Fugitives escaping Bavel reach Zion to report God's vengeance, vengeance for His Temple. Radak explains that when Daryavesh's army besieged Bavel some Jews fled to Zion, knowing the prophecy was being fulfilled. The phrase 'vengeance for His Temple' gives the deepest reason for Bavel's fall: it burned God's house.

פסוק כ״ט · Verse 29

Hebrew:

הַשְׁמִ֣יעוּ אֶל־בָּבֶ֣ל ׀ רַ֠בִּ֠ים כׇּל־דֹּ֨רְכֵי קֶ֜שֶׁת חֲנ֧וּ עָלֶ֣יהָ סָבִ֗יב אַל־יְהִי־[לָהּ֙] פְּלֵיטָ֔ה שַׁלְּמוּ־לָ֣הּ כְּפׇעֳלָ֔הּ כְּכֹ֛ל אֲשֶׁ֥ר עָשְׂתָ֖ה עֲשׂוּ־לָ֑הּ כִּ֧י אֶל־יְהֹוָ֛ה זָ֖דָה אֶל־קְד֥וֹשׁ יִשְׂרָאֵֽל׃

English:

Summon archers against Babylon, All who draw the bow! Encamp against her round about, Let none of her people escape. Pay her back for her actions, Do to her just what she has done; For she has acted insolently against GOD, The Holy One of Israel.

Archers are summoned to surround Bavel so that no one escapes. Rashi explains the verb as gathering a force, as when Shaul called the people together. The principle is measure for measure: 'do to her just as she has done', because Bavel acted with arrogance against the Holy One of Israel.
▶Commentaries (1)
רש״יRashi
השמיעו אל בבל רבים. ל' וישמע שאול את העם (שמואל טז) הזעיקו להאסף אל בבל מורים בחצים כמו יסובו עלי רביו (איוב ט״ז:י״ג):
Gather archers against Babylon Heb. השמיעו, an expression similar to: "And Saul called the people together (וַיְשַׁמַע)" (I Sam. 15:4). Call out that archers assemble against Babylon. Cf. "His archers (רַבָּיו) surround me" (Job 16:13).

פסוק ל׳ · Verse 30

Hebrew:

לָכֵ֛ן יִפְּל֥וּ בַחוּרֶ֖יהָ בִּרְחֹבֹתֶ֑יהָ וְכׇל־אַנְשֵׁ֨י מִלְחַמְתָּ֥הּ יִדַּ֛מּוּ בַּיּ֥וֹם הַה֖וּא נְאֻם־יְהֹוָֽה׃ {פ}

English:

Assuredly, her young men shall fall in her squares, And all her warriors shall perish in that day —declares GOD.

Bavel's young men will fall in its streets and its warriors will be silenced. Rashi reads the opening 'therefore' as the language of an oath. The verse repeats almost word for word what was said about Damascus (49:26), showing that Bavel now meets the fate it brought on others.
▶Commentaries (1)
רש״יRashi
לכן. ל' שבועה:
Therefore An expression of an oath.

פסוק ל״א · Verse 31

Hebrew:

הִנְנִ֤י אֵלֶ֙יךָ֙ זָד֔וֹן נְאֻם־אֲדֹנָ֥י יֱהֹוִ֖ה צְבָא֑וֹת כִּ֛י בָּ֥א יוֹמְךָ֖ עֵ֥ת פְּקַדְתִּֽיךָ׃

English:

I am going to deal with you, O Insolence —declares my Sovereign GOD of Hosts— For your day is come, the time when I doom you:

God addresses Bavel by a new name: 'Arrogance' (Zadon). Metzudat David understands it as addressing Belshatzar, the arrogant king, against whom God Himself will fight. Radak explains that the word is used as a descriptive name, the very embodiment of pride.

פסוק ל״ב · Verse 32

Hebrew:

וְכָשַׁ֤ל זָדוֹן֙ וְנָפַ֔ל וְאֵ֥ין ל֖וֹ מֵקִ֑ים וְהִצַּ֤תִּי אֵשׁ֙ בְּעָרָ֔יו וְאָכְלָ֖ה כׇּל־סְבִיבֹתָֽיו׃ {ס}         

English:

Insolence shall stumble and fall, With none to raise her up. I will set her cities on fire, And it shall consume everything around her.

'Arrogance' will stumble and fall with no one to lift it up, and fire will consume its cities. Metzudat David explains that Belshatzar will be killed and none of his descendants will reign in Bavel. Radak notes that Targum Yonatan reads this as addressed to the wicked king.

פסוק ל״ג · Verse 33

Hebrew:

כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת עֲשׁוּקִ֛ים בְּנֵי־יִשְׂרָאֵ֥ל וּבְנֵי־יְהוּדָ֖ה יַחְדָּ֑ו וְכׇל־שֹֽׁבֵיהֶם֙ הֶחֱזִ֣יקוּ בָ֔ם מֵאֲנ֖וּ שַׁלְּחָֽם׃

English:

Thus said GOD of Hosts: The people of Israel are oppressed, And so too the people of Judah; All their captors held them, They refused to let them go.

Israel and Judah alike are oppressed, and their captors refuse to let them go. Metzudat David draws the parallel: just as Ashur held the Ten Tribes, Bavel holds Judah. The verse sets up the great promise of the next one, echoing Pharaoh's refusal to free Israel in Egypt.

פסוק ל״ד · Verse 34

Hebrew:

גֹּאֲלָ֣ם ׀ חָזָ֗ק יְהֹוָ֤ה צְבָאוֹת֙ שְׁמ֔וֹ רִ֥יב יָרִ֖יב אֶת־רִיבָ֑ם לְמַ֙עַן֙ הִרְגִּ֣יעַ אֶת־הָאָ֔רֶץ וְהִרְגִּ֖יז לְיֹשְׁבֵ֥י בָבֶֽל׃

English:

Their mighty Redeemer, Whose name is GOD of Hosts, Will champion their cause— So as to give rest to the earth, And unrest to the inhabitants of Babylon.

Israel's Redeemer is strong and will fight their cause, bringing rest to the earth and turmoil to Bavel. Rashi explains that when Bavel falls there will be rest and peace for everyone. Radak notes the wordplay of rest and turmoil: the king of Bavel had shaken the whole earth, and now he is shaken.
▶Commentaries (1)
רש״יRashi
הרגיע את הארץ. כשתפול בבל יהי מרגוע והנחה לכל:
in order to give rest to the earth When Babylon falls, there will be rest and peace for all.

פסוק ל״ה · Verse 35

Hebrew:

חֶ֥רֶב עַל־כַּשְׂדִּ֖ים נְאֻם־יְהֹוָ֑ה וְאֶל־יֹשְׁבֵ֣י בָבֶ֔ל וְאֶל־שָׂרֶ֖יהָ וְאֶל־חֲכָמֶֽיהָ׃

English:

A sword against the Chaldeans —declares GOD— And against the inhabitants of Babylon, Against its officials and its sages!

A sword is called down on the Chaldeans, on Bavel's people, its officials and its wise men. This begins a five-verse chant in which the word 'sword' strikes again and again at each pillar of Bavel's power. Metzudat David reads it simply: a sword will come upon the Chaldeans.

פסוק ל״ו · Verse 36

Hebrew:

חֶ֥רֶב אֶל־הַבַּדִּ֖ים וְנֹאָ֑לוּ חֶ֥רֶב אֶל־גִּבּוֹרֶ֖יהָ וָחָֽתּוּ׃

English:

A sword against the diviners, that they be made fools of! A sword against the warriors, that they be dismayed!

The sword comes against the diviners, who will be made fools of, and against the warriors, who will panic. Rashi explains the 'baddim' as diviners who fabricate lies, citing Yeshayahu 44:25. Radak adds that when disaster comes, their magic will be useless and they will know nothing.
▶Commentaries (1)
רש״יRashi
אל הבדים. אל הקוסמים שלה: ונואלו. בקסמיהם ודומה לו מפר אותות בדים (ישעיה מד) וכן ת"י על שם שבודים ואומרים דברי כזב:
upon the imposters Heb. הבדים, to her diviners. and they shall become foolish with their divining. Similar to this is: "Who frustrates the signs of imposters" (Isa. 44:25), and so did Jonathan render. They are called בּדים because they fabricate (בּוֹדִים) and say false things.

פסוק ל״ז · Verse 37

Hebrew:

חֶ֜רֶב אֶל־סוּסָ֣יו וְאֶל־רִכְבּ֗וֹ וְאֶל־כׇּל־הָעֶ֛רֶב אֲשֶׁ֥ר בְּתוֹכָ֖הּ וְהָי֣וּ לְנָשִׁ֑ים חֶ֥רֶב אֶל־אוֹצְרֹתֶ֖יהָ וּבֻזָּֽזוּ׃

English:

A sword against its horses and chariots, And against all the motley crowd in its midst, That they become women! A sword against its treasuries, that they be pillaged!

The sword falls on horses, chariots, the mixed crowd in Bavel, and its treasuries. Metzudat David explains the mixed crowd as the many nations living in Bavel, who will lose their strength and become as weak as women. Radak suggests the word may also mean the merchants who traded there.
▶Commentaries (1)
רש״יRashi
הערב. סומכוותא גרנטיא"ה בלע"ז:
the allies Heb. הערב. Jonathan renders: סוּמְכותא (garantie in French).

פסוק ל״ח · Verse 38

Hebrew:

חֹ֥רֶב אֶל־מֵימֶ֖יהָ וְיָבֵ֑שׁוּ כִּ֣י אֶ֤רֶץ פְּסִלִים֙ הִ֔יא וּבָאֵימִ֖ים יִתְהֹלָֽלוּ׃

English:

A drought against its waters, that they be dried up! For it is a land of idols; They are besotted by their dread images.

A drought falls on Bavel's waters, for it is a land of idols. Metzudat David explains that the Euphrates watered Bavel's fields as the Nile watered Egypt, so drying its waters destroys the land. Radak reads it as a metaphor for the end of Bavel's wealth. The cause is its mad devotion to idols.
▶Commentaries (1)
רש״יRashi
ובאימים יתהללו. ישתטו ל"א פורוונטרונט בלע"ז וכת"י משתבחין באלהי הענקים שהיו להם:
and they are mad upon things of horror Heb. יתהללו, they shall become mad. Another interpretation: (Pour vanter in French) in order to boast. And so did Jonathan render: משתבּחין, they boast, [i.e.,] with the gods of the giants that they had.

פסוק ל״ט · Verse 39

Hebrew:

לָכֵ֗ן יֵשְׁב֤וּ צִיִּים֙ אֶת־אִיִּ֔ים וְיָ֥שְׁבוּ בָ֖הּ בְּנ֣וֹת יַעֲנָ֑ה וְלֹא־תֵשֵׁ֥ב עוֹד֙ לָנֶ֔צַח וְלֹ֥א תִשְׁכּ֖וֹן עַד־דּ֥וֹר וָדֹֽר׃

English:

Assuredly, Wildcats and hyenas shall dwell [there], And ostriches shall dwell there; It shall never be settled again, Nor inhabited throughout the ages.

Wild desert creatures will live in Bavel's ruins and it will never be inhabited again. Rashi explains that these are animals found in ruined places. Metzudat David connects the verse to the previous one: because Bavel clung to its images, it becomes a home for wild animals.
▶Commentaries (1)
רש״יRashi
ציים את איים. יערעון תמון בחתולין מיני חיות המצויין בחורבה:
martens...with cats Jonathan [renders]: And martens shall meet cats. [These are] species of animals found in ruins.

פסוק מ׳ · Verse 40

Hebrew:

כְּמַהְפֵּכַ֨ת אֱלֹהִ֜ים אֶת־סְדֹ֧ם וְאֶת־עֲמֹרָ֛ה וְאֶת־שְׁכֵנֶ֖יהָ נְאֻם־יְהֹוָ֑ה לֹא־יֵשֵׁ֥ב שָׁם֙ אִ֔ישׁ וְלֹא־יָג֥וּר בָּ֖הּ בֶּן־אָדָֽם׃

English:

It shall be as when God overthrew Sodom and Gomorrah and their neighbors—declares GOD; nobody shall live there, no human shall sojourn there.

Bavel will be overthrown like Sodom and Gomorrah and their neighbours, with no one living there. Metzudat David explains that not even a temporary visitor will stay. The same comparison was made about Edom (49:18), placing Bavel among the nations whose land becomes a lasting ruin.

פסוק מ״א · Verse 41

Hebrew:

הִנֵּ֛ה עַ֥ם בָּ֖א מִצָּפ֑וֹן וְג֤וֹי גָּדוֹל֙ וּמְלָכִ֣ים רַבִּ֔ים יֵעֹ֖רוּ מִיַּרְכְּתֵי־אָֽרֶץ׃

English:

Lo, a people comes from the northland; A great nation and many kings are roused From the remotest parts of the earth.

A people comes from the north, a great nation with many kings from the ends of the earth. These words were first spoken against Zion (6:22). Radak explains the kings as Daryavesh and Koresh, or as the kings of other nations who came with them (51:27). The weapon once aimed at Jerusalem now turns on Bavel.

פסוק מ״ב · Verse 42

Hebrew:

קֶ֣שֶׁת וְכִידֹ֞ן יַחֲזִ֗יקוּ אַכְזָרִ֥י הֵ֙מָּה֙ וְלֹ֣א יְרַחֵ֔מוּ קוֹלָם֙ כַּיָּ֣ם יֶהֱמֶ֔ה וְעַל־סוּסִ֖ים יִרְכָּ֑בוּ עָר֗וּךְ כְּאִישׁ֙ לַמִּלְחָמָ֔ה עָלַ֖יִךְ בַּת־בָּבֶֽל׃

English:

They grasp the bow and javelin, They are cruel, they show no mercy; The sound of them is like the roaring sea. They ride upon horses, Accoutered like a man for battle, Against you, O Fair Babylon!

The attackers carry bow and spear, are cruel and show no mercy, and their noise roars like the sea. This repeats 6:23 almost exactly, but the target has changed from 'daughter of Zion' to 'daughter of Bavel'. Radak explains that each soldier is fully armed for battle.

פסוק מ״ג · Verse 43

Hebrew:

שָׁמַ֧ע מֶלֶךְ־בָּבֶ֛ל אֶת־שִׁמְעָ֖ם וְרָפ֣וּ יָדָ֑יו צָרָה֙ הֶחֱזִיקַ֔תְהוּ חִ֖יל כַּיּוֹלֵדָֽה׃

English:

The king of Babylon has heard the report of them, And his hands are weakened; Anguish seizes him, Pangs like a woman in childbirth.

The king of Bavel hears the report, his hands go limp, and pain seizes him like a woman in labour. Radak identifies the king as Belshatzar. The verse copies what the people of Jerusalem said in 6:24, and Bavel's king now feels exactly what Jerusalem once felt.

פסוק מ״ד · Verse 44

Hebrew:

הִ֠נֵּ֠ה כְּאַרְיֵ֞ה יַעֲלֶ֨ה מִגְּא֣וֹן הַיַּרְדֵּן֮ אֶל־נְוֵ֣ה אֵיתָן֒ כִּֽי־אַרְגִּ֤עָה (ארוצם) [אֲרִיצֵם֙] מֵעָלֶ֔יהָ וּמִ֥י בָח֖וּר אֵלֶ֣יהָ אֶפְקֹ֑ד כִּ֣י מִ֤י כָמ֙וֹנִי֙ וּמִ֣י יוֹעִדֶ֔נִּי וּמִי־זֶ֣ה רֹעֶ֔ה אֲשֶׁ֥ר יַעֲמֹ֖ד לְפָנָֽי׃

English:

It shall be as when a lion comes out of the jungle of the Jordan against a secure pasture: in a moment I can harry them out of it and appoint over it anyone I choose. Then who is like Me? Who can summon Me? Who is the shepherd that can stand up against Me?

Like a lion coming up from the Jordan thicket, God will suddenly drive Bavel out and appoint whomever He chooses. Radak notes that the same verse appeared in the prophecy against Edom (49:19). Metzudat David explains that God wants to give Israel rest and hurry them out of Bavel back to their land.
▶Commentaries (1)
רש״יRashi
הנה כאריה. אשר יעלה מגאון הירדן כן יבא השודד אל נוה איתן כך תירגם יונתן הא מלך במשרייתיה ייסק עליהון כאריה דסלק מרום ירדנא למדנו שגאון הירדן מקום אריות הוא ואף כך תרגמו יונתן ואיך תעשה בגאון הירדן לקבל חיות ברא ברום ירדנא: כי ארגיעה. כשאביא השעה: מעליה. ממעל לה: ומי יועידני. למלחמה:
Behold, as a lion that ascends from the heights of the Jordan, so will the spoiler come to the strong dwelling. So did Jonathan paraphrase: Behold a king with his camp shall ascend upon them like a lion that ascends from the height of the Jordan. We learn that the height of the Jordan is a place of lions. Also, in this manner Jonathan renders: "How will you do in the heights of the Jordan" (12:5): Against the wild beasts of the heights of the Jordan. when I bring the moment Heb. ארגיעה, when I bring the time. over her Heb. מעליה. and who will appoint Me a time for war?

פסוק מ״ה · Verse 45

Hebrew:

לָכֵ֞ן שִׁמְע֣וּ עֲצַת־יְהֹוָ֗ה אֲשֶׁ֤ר יָעַץ֙ אֶל־בָּבֶ֔ל וּמַ֨חְשְׁבוֹתָ֔יו אֲשֶׁ֥ר חָשַׁ֖ב אֶל־אֶ֣רֶץ כַּשְׂדִּ֑ים אִם־לֹ֤א יִסְחָבוּם֙ צְעִירֵ֣י הַצֹּ֔אן אִם־לֹ֥א יַשִּׁ֛ים עֲלֵיהֶ֖ם נָוֶֽה׃

English:

Hear, then, the plan that GOD has devised against Babylon, and has purposed against the land of Chaldea: Surely the shepherd boys Shall drag them away; Surely the pasture shall be Aghast because of them.

God's plan is that 'the young of the flock' will drag Bavel away. Rashi identifies them as Persia, the youngest of Yefet's sons. Radak reads them as Israel: Persia did the dragging, but Israel's suffering was the cause, so it is as if Israel dragged them.
▶Commentaries (1)
רש״יRashi
צעירי הצאן. פרס צעיר לבני יפת:
the young of the flock Persia, the youngest of the sons of Japheth.

פסוק מ״ו · Verse 46

Hebrew:

מִקּוֹל֙ נִתְפְּשָׂ֣ה בָבֶ֔ל נִרְעֲשָׁ֖ה הָאָ֑רֶץ וּזְעָקָ֖ה בַּגּוֹיִ֥ם נִשְׁמָֽע׃ {ס}         

English:

At the sound of Babylon’s capture The earth quakes, And an outcry is heard among the nations.

The chapter ends with the sound of Bavel's capture shaking the earth and its cry heard among the nations. Metzudat David explains that the nations tremble for fear the same fate will reach them. The final line leads straight into chapter 51, which continues the prophecy against Bavel.

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