to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)יְהוָה֒
Yᵉhôvâh
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of Godוְהִנֵּ֗ה
hinnêh
and — lo!שְׁנֵי֙
shᵉnayim
two; also (as ordinal) twofoldדּוּדָאֵ֣י
dûwday
a boiler or basket; also the mandrake (as an aphrodisiac)תְאֵנִ֔ים
tᵉʼên
the fig (tree or fruit)מוּעָדִ֕ים
yâʻad
to fix upon (by agreement or appointment); by implication, to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage (for marriage)לִפְנֵ֖י
pânîym
to/for — the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)הֵיכַ֣ל
hêykâl
a large public building, such as a palace or templeיְהוָ֑ה
Yᵉhôvâh
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of Godאַחֲרֵ֣י
ʼachar
properly, the hind part; generally used as an adverb or conjunction, after (in various senses)הַגְל֣וֹת
gâlâh
to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to revealנְבוּכַדְרֶאצַּ֣ר
Nᵉbûwkadneʼtstsar
Nebukadnetstsar (or -retstsar, or -retstsor), king of Babylonמֶֽלֶךְ
melek
a kingבָּבֶ֡ל
Bâbel
Babel (i.e. Babylon), including Babylonia and the Babylonian empireאֶת
ʼêth
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)יְכָנְיָ֣הוּ
Yᵉkonyâh
Jekonjah, a Jewish kingבֶן
bên
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)יְהוֹיָקִ֣ים
Yᵉhôwyâqîym
Jehojakim, a Jewish kingמֶֽלֶךְ
melek
a kingיְהוּדָה֩
Yᵉhûwdâh
Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territoryוְאֶת
ʼêth
and — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)שָׂרֵ֨י
sar
a head person (of any rank or class)יְהוּדָ֜ה
Yᵉhûwdâh
Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territoryוְאֶת
ʼêth
and — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)הֶחָרָ֤שׁ
chârâsh
the — a fabricator or any materialוְאֶת
ʼêth
and — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)הַמַּסְגֵּר֙
maçgêr
the — a fastener, i.e. (of a person) a smith, (of a thing) a prisonמִיר֣וּשָׁלִַ֔ם
Yᵉrûwshâlaim
from — Jerushalaim or Jerushalem, the capital city of Palestineוַיְבִאֵ֖ם
bôwʼ
and — to go or come (in a wide variety of applications)בָּבֶֽל
Bâbel
Babel (i.e. Babylon), including Babylonia and the Babylonian empire
Jeremiah 24:1 · Masoretic Text (WLC)
AMPLIFIED · 1 of 3
After Nebuchadnezzar king of Babylon had taken Jeconiah [who was also called Coniah and Jehoiachin] the son of Jehoiakim, king of Judah, and the princes of Judah [along] with the craftsmen and smiths into exile from Jerusalem to Babylon, the Lord showed me [in a vision]
Narrator's Aside
A genuinely counterintuitive reversal: the exiles already carried off to Babylon are named the good figs, while those who stayed behind in J…two baskets of figs
Narrator's Aside
A genuinely counterintuitive reversal: the exiles already carried off to Babylon are named the good figs, while those who stayed behind in J… set before the temple of the Lord.
Narrator's Aside
A genuinely counterintuitive reversal: the exiles already carried off to Babylon are named the good figs, while those who stayed behind in J…
This vision closes the book's first major section (ch.1-24) on an unexpected note of hope for the exiles specifically, right before the pivotal ch.25 transition names Babylon and the seventy years directly.
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Today's memory verse · from this session
“After Nebuchadnezzar king of Babylon had taken Jeconiah [who was also called Coniah and Jehoiachin] the son of Jehoiakim, king of Judah, and the princes of Judah [along] with the craftsmen and smiths into exile from Jerusalem to Babylon, the Lord showed me [in a vision] two baskets of figs set before the temple of the Lord.”
This vision closes the book's first major section (ch.1-24) on an unexpected note of hope for the exiles specifically, right before the pivotal ch.25 transition names Babylon and the seventy years directly.