Jeremiah 25:18
Jeremiah 25:18 in Multiple Translations
to make them a ruin, an object of horror and contempt and cursing, as they are to this day—Jerusalem and the cities of Judah, its kings and officials;
To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;
to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse, as it is this day;
Jerusalem and the towns of Judah and their kings and their princes, to make them a waste place, a cause of fear and surprise and a curse, as it is this day;
to Jerusalem and the towns of Judah, its kings and officials, destroying them so that people were horrified at what happened to them and mocked them and cursed them (and they are still like this today);
Euen Ierusalem, and the cities of Iudah, and the Kings thereof, and the princes thereof, to make them desolate, an astonishment, an hissing, and a curse, as appeareth this day:
Jerusalem, and the cities of Judah, And its kings, its heads, To give them to waste, to astonishment, To hissing, and to reviling, as [at] this day.
Jerusalem, and the cities of Judah, with its kings and its princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is today;
To wit , Jerusalem, and the cities of Judah, and her kings, and her princes, to make them a desolation, an astonishment, a hissing, and a curse; as it is this day;
To wit, Jerusalem, and the cities of Juda, and the kings thereof, and the princes thereof: to make them a desolation, and an astonishment, and a hissing, and a curse, as it is at this day.
I went to Jerusalem and the other towns in Judah, and the king and the other officials drank some of the wine from that cup. And, starting from that day, they all eventually were removed from having authority, and became people whom others ◄ridiculed/acted contemptuously towards►, who were despised, and cursed.
Berean Amplified Bible — Jeremiah 25:18
BAB
Word Study
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Jeremiah 25:18 Interlinear (Deep Study)
BIB
HEB
אֶת
יְרוּשָׁלִַ֨ם֙
וְ/אֶת
עָרֵ֣י
יְהוּדָ֔ה
וְ/אֶת
מְלָכֶ֖י/הָ
אֶת
שָׂרֶ֑י/הָ
לָ/תֵ֨ת
אֹתָ֜/ם
לְ/חָרְבָּ֧ה
לְ/שַׁמָּ֛ה
לִ/שְׁרֵקָ֥ה
וְ/לִ/קְלָלָ֖ה
כַּ/יּ֥וֹם
הַ/זֶּֽה
אֶת
ʼêth
H853
Obj.
DirObjM
יְרוּשָׁלִַ֨ם֙
Yᵉrûwshâlaim
H3389
Jerusalem
N-proper
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
עָרֵ֣י
ʻîyr
H5892
excitement
N-fp
יְהוּדָ֔ה
Yᵉhûwdâh
H3063
Judah
N-proper
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
מְלָכֶ֖י/הָ
melek
H4428
King's
N-mp | Suff
אֶת
ʼêth
H853
Obj.
DirObjM
שָׂרֶ֑י/הָ
sar
H8269
ruler
N-mp | Suff
לָ/תֵ֨ת
nâthan
H5414
to give
Prep | V-Qal-Inf-a
אֹתָ֜/ם
ʼêth
H853
Obj.
DirObjM | Suff
לְ/חָרְבָּ֧ה
chorbâh
H2723
desolation
Prep | N-fs
לְ/שַׁמָּ֛ה
shammâh
H8047
horror
Prep | N-fs
לִ/שְׁרֵקָ֥ה
shᵉrêqâh
H8322
hissing
Prep | N-fs
וְ/לִ/קְלָלָ֖ה
qᵉlâlâh
H7045
curse
Conj | Prep | N-fs
כַּ/יּ֥וֹם
yôwm
H3117
day
Prep | N-ms
הַ/זֶּֽה
zeh
H2088
this
Art | Pron
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 25:18
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
יְרוּשָׁלִַ֨ם֙
Yᵉrûwshâlaim
H3389
"Jerusalem"
N-proper
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
עָרֵ֣י
ʻîyr
H5892
"excitement"
N-fp
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
יְהוּדָ֔ה
Yᵉhûwdâh
H3063
"Judah"
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.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
מְלָכֶ֖י/הָ
melek
H4428
"King's"
N-mp | Suff
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
שָׂרֶ֑י/הָ
sar
H8269
"ruler"
N-mp | Suff
A leader or person in charge, like a prince or captain, as seen in the Bible with King David and other rulers.
Definition: 1) prince, ruler, leader, chief, chieftain, official, captain 1a) chieftain, leader 1b) vassal, noble, official (under king) 1c) captain, general, commander (military) 1d) chief, head, overseer (of other official classes) 1e) heads, princes (of religious office) 1f) elders (of representative leaders of people) 1g) merchant-princes (of rank and dignity) 1h) patron-angel 1i) Ruler of rulers (of God) 1j) warden
Usage: Occurs in 368 OT verses. KJV: captain (that had rule), chief (captain), general, governor, keeper, lord,(-task-)master, prince(-ipal), ruler, steward. See also: Genesis 12:15; 1 Kings 22:32; 2 Chronicles 32:21.
לָ/תֵ֨ת
nâthan
H5414
"to give"
Prep | V-Qal-Inf-a
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
אֹתָ֜/ם
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
לְ/חָרְבָּ֧ה
chorbâh
H2723
"desolation"
Prep | N-fs
This word refers to a place that has been laid waste or destroyed, often due to war or disaster. In the Bible, it is used to describe the consequences of sin and disobedience. The prophet Ezekiel used this word to describe a desolate city.
Definition: a place laid waste, ruin, waste, desolation
Usage: Occurs in 42 OT verses. KJV: decayed place, desolate (place, -tion), destruction, (laid) waste (place). See also: Leviticus 26:31; Jeremiah 27:17; Psalms 9:7.
לְ/שַׁמָּ֛ה
shammâh
H8047
"horror"
Prep | N-fs
Shammâh refers to a state of horror or ruin, often describing a waste or desolate land. It can also mean consternation or appalment, and is used in the Bible to describe the aftermath of war or disaster.
Definition: : destroyed/waste 1) waste, horror, appalment 1a) a waste (of land, city, etc) 1b) appalment, horror Also means: sham.mah (שַׁמָּה ": appalled" H8047H)
Usage: Occurs in 39 OT verses. KJV: astonishment, desolate(-ion), waste, wonderful thing. See also: Deuteronomy 28:37; Jeremiah 29:18; Psalms 46:9.
לִ/שְׁרֵקָ֥ה
shᵉrêqâh
H8322
"hissing"
Prep | N-fs
This Hebrew word means a hissing sound, often used to show contempt or mocking, like when people ridicule someone.
Definition: hissing, whistling
Usage: Occurs in 8 OT verses. KJV: hissing. See also: 2 Chronicles 29:8; Jeremiah 25:18; Jeremiah 18:16.
וְ/לִ/קְלָלָ֖ה
qᵉlâlâh
H7045
"curse"
Conj | Prep | N-fs
This Hebrew word means a curse, which is a wish for harm or evil to come to someone. It is used in many places, including the book of Numbers and Deuteronomy. Curses were taken seriously in biblical times.
Definition: curse, vilification, execration
Usage: Occurs in 33 OT verses. KJV: (ac-) curse(-d, -ing). See also: Genesis 27:12; 1 Kings 2:8; Psalms 109:17.
כַּ/יּ֥וֹם
yôwm
H3117
"day"
Prep | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
הַ/זֶּֽה
zeh
H2088
"this"
Art | Pron
This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.
Definition: 1) this, this one, here, which, this...that, the one...the other, another, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how
Usage: Occurs in 1061 OT verses. KJV: he, [idiom] hence, [idiom] here, it(-self), [idiom] now, [idiom] of him, the one...the other, [idiom] than the other, ([idiom] out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, [idiom] thus, very, which. Compare H2063 (זֹאת), H2090 (זֹה), H2097 (זוֹ), H2098 (זוּ). See also: Genesis 5:1; Exodus 10:17; Numbers 14:16.
Study Notes — Jeremiah 25:18
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 25:18 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 25:18
- Jamieson-Fausset-Brown on Jeremiah 25:18
- Matthew Poole's Commentary on Jeremiah 25:18
- Trapp's Commentary on Jeremiah 25:18
- Ellicott's Commentary on Jeremiah 25:18
- Cambridge Bible on Jeremiah 25:18
- Barnes' Notes on Jeremiah 25:18
- Whedon's Commentary on Jeremiah 25:18
- Sermons on Jeremiah 25:18
Context — The Cup of God’s Wrath
16And they will drink and stagger and go out of their minds, because of the sword that I will send among them.”
17So I took the cup from the LORD’s hand and made all the nations drink from it, each one to whom the LORD had sent me,
18to make them a ruin, an object of horror and contempt and cursing, as they are to this day—Jerusalem and the cities of Judah, its kings and officials;
19Pharaoh king of Egypt, his officials, his leaders, and all his people; 20all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod;Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 24:9 | I will make them a horror and an offense to all the kingdoms of the earth, a disgrace and an object of scorn, ridicule, and cursing wherever I have banished them. |
| 2 | Psalms 60:3 | You have shown Your people hardship; we are staggered from the wine You made us drink. |
| 3 | Jeremiah 44:22 | So the LORD could no longer endure the evil deeds and detestable acts you committed, and your land became a desolation, a horror, and an object of cursing, without inhabitant, as it is this day. |
| 4 | Amos 3:2 | “Only you have I known from all the families of the earth; therefore I will punish you for all your iniquities.” |
| 5 | Isaiah 51:17–22 | Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs— the cup that makes men stagger. Among all the sons she bore, there is no one to guide her; among all the sons she brought up, there is no one to take her hand. These pairs have befallen you: devastation and destruction, famine and sword. Who will grieve for you? Who can comfort you? Your sons have fainted; they lie at the head of every street, like an antelope in a net. They are full of the wrath of the LORD, the rebuke of your God. Therefore now hear this, you afflicted one, drunken, but not with wine. Thus says your Lord, the LORD, even your God, who defends His people: “See, I have removed from your hand the cup of staggering. From that goblet, the cup of My fury, you will never drink again. |
| 6 | Jeremiah 21:6–10 | I will strike down the residents of this city, both man and beast. They will die in a terrible plague.’ ‘After that,’ declares the LORD, ‘I will hand over Zedekiah king of Judah, his officers, and the people in this city who survive the plague and sword and famine, to Nebuchadnezzar king of Babylon and to their enemies who seek their lives. He will put them to the sword; he will not spare them or show pity or compassion.’ Furthermore, you are to tell this people that this is what the LORD says: ‘Behold, I set before you the way of life and the way of death. Whoever stays in this city will die by sword and famine and plague, but whoever goes out and surrenders to the Chaldeans who besiege you will live; he will retain his life like a spoil of war. For I have set My face against this city to bring disaster and not good, declares the LORD. It will be delivered into the hand of the king of Babylon, who will destroy it with fire.’ |
| 7 | Joshua 6:18 | But keep away from the things devoted to destruction, lest you yourself be set apart for destruction. If you take any of these, you will set apart the camp of Israel for destruction and bring disaster upon it. |
| 8 | 2 Kings 22:19 | because your heart was tender and you humbled yourself before the LORD when you heard what I spoke against this place and against its people, that they would become a desolation and a curse, and because you have torn your clothes and wept before Me, I have heard you,’ declares the LORD. |
| 9 | Nehemiah 9:36 | So here we are today as slaves in the land You gave our fathers to enjoy its fruit and goodness— here we are as slaves! |
| 10 | Jeremiah 25:11 | And this whole land will become a desolate wasteland, and these nations will serve the king of Babylon for seventy years. |
Jeremiah 25:18 Summary
[This verse, Jeremiah 25:18, tells us that God's judgment has fallen on Jerusalem and the cities of Judah, making them a ruin and an object of horror, as a result of their disobedience and idolatry, as also seen in Jeremiah 7:30 and Ezekiel 5:11. This is not just a historical event, but also a reminder that God is a just and holy God, who will not tolerate sin, as stated in Habakkuk 1:13 and Hebrews 12:29. Even in the midst of judgment, there is hope for restoration and redemption, as promised in Jeremiah 29:11 and Romans 8:28, and we can trust in God's sovereignty and love, as seen in Psalm 23:4 and John 3:16.]
Frequently Asked Questions
What is the significance of Jerusalem and the cities of Judah being a ruin, an object of horror and contempt and cursing?
This is a fulfillment of God's judgment, as prophesied in Deuteronomy 28:37 and Lamentations 2:15, due to the people's disobedience and idolatry, which is also seen in Jeremiah 25:4-7.
Why does God include the kings and officials of Judah in this judgment?
The leaders of Judah are included because they have led the people astray, as seen in Jeremiah 23:1-4, and have not followed God's ways, thus incurring His judgment, as stated in Proverbs 29:12.
How long will Jerusalem and the cities of Judah remain in this state?
According to Jeremiah 25:18, they remain in this state 'to this day', indicating a prolonged period of desolation, as also prophesied in Leviticus 26:31-35 and Ezekiel 33:28-29.
Is there any hope for restoration after this judgment?
Yes, as seen in Jeremiah 31:31-34 and Ezekiel 36:24-32, God promises to restore His people and bring them back to their land, after they have undergone this period of judgment and purification, as also mentioned in Isaiah 40:1-2.
Reflection Questions
- What are some ways in which we can apply the lesson of God's judgment on Jerusalem and Judah to our own lives and communities?
- How can we, like Jeremiah, faithfully proclaim God's message, even when it is difficult or unpopular, as seen in Jeremiah 20:8-9?
- What role do leaders and officials play in shaping the spiritual direction of their people, and what are the consequences of their actions, as warned in 1 Samuel 8:18 and Acts 4:19-20?
- In what ways can we see God's sovereignty and justice at work in the world, even in the midst of judgment and desolation, as stated in Psalm 103:6 and Romans 11:22?
Gill's Exposition on Jeremiah 25:18
[To wit], Jerusalem, and the cities of Judah,.... Which are mentioned first, because God's judgments began with them, as they usually do with the house of God, 1 Peter 4:17; and even now began; for
Jamieson-Fausset-Brown on Jeremiah 25:18
To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Jerusalem - put
Matthew Poole's Commentary on Jeremiah 25:18
Judgment usually beginneth at the house of God, . God hath more known them and done them more good than other people, therefore their sins are higher provocations, and they are less excusable. By the kings here mentioned are to be understood Jehoiakim, Jehoiachin, and Zedekiah; these princes with their people God threatens to punish to astonishment, and so as men should mock at them, and curse them; which expressions we have before met with in the same cause. But here ariseth a doubt how the prophet saith, as it is this day, whereas this prophecy, , was in the fourth year of Jehoiakim, but Jerusalem was not made such a desolation till the eleventh year of Zedekiah, which was eighteen years after. Some think that though the thing were yet to come, yet the prophet speaketh of it as past, because of the certainty of it, which is but what is ordinary in the prophetical writings. Others think that these words were added after the captivity of Jeremiah, writing over his former prophecies. Others from these words judge that this part of the chapter was a prophecy at some other time following what was in the beginning of this chapter. Others think that he adds these words because the carrying into captivity was at this time begun, though not completed until the eleventh year of Zedekiah.
Trapp's Commentary on Jeremiah 25:18
Jeremiah 25:18 [To wit], Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day;Ver. 18. To wit, in Jerusalem.] Judgment beginneth at God’ s house Sed si in Hierosolymis maneat scrutinium, quid fiet in Babylone? saith an ancient.
Ellicott's Commentary on Jeremiah 25:18
(18) As it is this day.—The words are not in the LXX., and may probably have been added after the prediction had received its fulfilment in the final capture of Jerusalem and the desolation of the country. Here, as before in Jeremiah 25:13, we trace the hand of a transcriber. It will be noted that the prophet begins with the judgment about to fall on his own people, and then passes on from “the house of God” (1 Peter 4:17) to those that are without.
Cambridge Bible on Jeremiah 25:18
18. The list which follows is one which has evidently been expanded. The LXX omit “all the kings of the land of Uz” (Jeremiah 25:20), “all the kings of Arabia” [or (see note there) “all the kings of the mingled people”] (Jeremiah 25:24), and “all the kings of Zimri” (Jeremiah 25:25). Gi. and Co. accordingly consider that this phrase marks additions throughout. It will also be observed that in Jeremiah 25:20 Philistia is virtually enumerated (“Ashkelon, etc.”) twice. In Jeremiah 25:18 Co. would omit all after “Judah,” and put Pharaoh at the head of the list to be displaced afterwards by a scribe jealous for the precedence of his country even in a list of this character! We may perceive a certain system (south to north) in the enumeration. After Jerusalem and Judah the prophet takes in order the furthest south (Egypt), south-east (Uz), south-west (Philistines), east (Edom, etc.), west (Tyre, etc.), east and northwards (Dedan, etc. to the Medes), and finally the north far and near (Jeremiah 25:26). kings] For the suspicious character of the use of the pl. see end of introd. note on Jeremiah 19:3-9. and a curse] not in LXX, and probably introduced here from Jeremiah 24:9. as it is this day] absent from LXX, and evidently added after b.c. 586 in the time of the exile.
Barnes' Notes on Jeremiah 25:18
As it is this day - Words omitted by the Septuagint, and probably added by Jeremiah after the murder of Gedaliah had completed the ruin of the land.
Whedon's Commentary on Jeremiah 25:18
18. Jerusalem — Mentioned first, as being most important, and perhaps, too, most guilty.
Sermons on Jeremiah 25:18
| Sermon | Description | |
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Exposition on Psalm 61 by St. Augustine | St. Augustine preaches about the unity of believers in Christ, emphasizing that as members of His Body, we should see His voice in the Psalms as our own, crying out from the ends o |
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Walking With God by Duncan Campbell | In this sermon, the speaker shares a personal experience of his daughter singing and expressing her love for Jesus. He reflects on the importance of spending time with God and reco |
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God Is Inescapable by Alan Redpath | In this sermon, the speaker addresses the issue of outward religious practices without true inward devotion. He emphasizes that this message from the book of Amos is not just ancie |
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Bristol Conference 1962 - Part 6 by William MacDonald | In this sermon, the preacher highlights the issue of luxury, complacency, and ease in today's society, particularly within the church. He references 1 Corinthians chapter 4, where |
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A Golden Chain of Five Links by James Boice | James Boice emphasizes the profound assurance found in Romans 8:28, which assures believers that God works for their good. He elaborates on the 'golden chain of five links'—forekno |
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Amos 3:2 by Chuck Smith | Chuck Smith emphasizes that God chose Israel not for their merit but out of love, establishing a unique relationship with them to reveal His plan of redemption. He explains that tr |
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The Nations the Enemies of Israel-Their Final Opposition to Jerusalem Followed by Judgment Upon Them by Arno Clemens Gaebelein | Arno Clemens Gaebelein preaches about the distinction between the nation of Israel and the nations, highlighting God's chosen people and the disobedience of Israel leading to the d |