Pharaoh king of Egypt, his officials, his leaders, and all his people; Pharaoh king of EgyptThe term "Pharaoh" is derived from the Egyptian word "per-aa," meaning "great house," which originally referred to the royal palace but later became synonymous with the ruler himself. In the context of Jeremiah, Pharaoh represents the epitome of earthly power and authority, often seen as a symbol of opposition to God's will. Historically, Egypt was a dominant force in the ancient Near East, and its kings were often involved in the political and military affairs of Israel and Judah. The mention of Pharaoh here underscores the futility of relying on human power and alliances instead of trusting in God. his officials
The Hebrew word for "officials" is "sarim," which can also be translated as "princes" or "rulers." These were the high-ranking members of Pharaoh's court, responsible for advising the king and executing his commands. In the biblical narrative, officials often play crucial roles in the administration of justice and governance. Their inclusion in this verse highlights the comprehensive nature of God's judgment, extending beyond the king to those who support and uphold his rule. his leaders
The term "leaders" in Hebrew is "melek," which can also mean "kings" or "chiefs." This phrase may refer to the military commanders or regional governors under Pharaoh's authority. In ancient Egypt, these leaders were instrumental in maintaining the stability and security of the kingdom. The mention of leaders emphasizes that no position of power is exempt from accountability before God. It serves as a reminder that leadership carries with it a responsibility to act justly and in accordance with divine principles. and all his people
The phrase "all his people" encompasses the entire population of Egypt, from the highest to the lowest. In the biblical context, this reflects the collective nature of national identity and responsibility. The people of Egypt, like those of any nation, were subject to the consequences of their leaders' actions and decisions. This inclusion serves as a sobering reminder of the widespread impact of sin and the universal need for repentance and alignment with God's will. It also underscores the theme of divine justice, which is impartial and all-encompassing. Persons / Places / Events 1. Pharaoh, King of EgyptThe ruler of Egypt, representing the political and military power of the nation. In the context of Jeremiah, Pharaoh is a symbol of earthly power that stands in opposition to God's will. 2. EgyptA significant nation in biblical history, often seen as a place of refuge and also of bondage for the Israelites. Egypt's role in this passage is as a nation under judgment from God. 3. Officials and LeadersThese are the governing authorities under Pharaoh, responsible for the administration and execution of Pharaoh's policies. They represent the broader leadership structure of Egypt. 4. All His PeopleThis phrase encompasses the entire population of Egypt, indicating that the judgment pronounced by God through Jeremiah is comprehensive and affects every level of society. 5. JeremiahThe prophet who delivers God's message of judgment. His role is to communicate God's will and call people to repentance. Teaching Points God's Sovereignty Over NationsGod is in control of all nations, regardless of their power or influence. This passage reminds us that no earthly power can stand against God's will. The Consequences of Pride and IdolatryEgypt's reliance on its own strength and its idolatrous practices led to its downfall. We must examine our lives for areas where we rely on worldly power instead of God. The Universality of God's JudgmentGod's judgment is not limited to Israel but extends to all nations. This serves as a warning to live righteously and align ourselves with God's purposes. The Role of Prophets in Calling for RepentanceJeremiah's message is a call to repentance. We should heed the warnings of Scripture and turn back to God in areas where we have strayed. Bible Study Questions 1. How does the judgment against Egypt in Jeremiah 25:19 reflect God's sovereignty over all nations? 2. In what ways can we see parallels between the pride of Egypt and modern-day societies? How should this influence our personal and communal lives? 3. How do the roles of Pharaoh's officials and leaders in this passage challenge us to consider the influence of leadership in our own contexts? 4. What lessons can we learn from the comprehensive nature of God's judgment on Egypt that apply to our understanding of justice and mercy? 5. How can the message of Jeremiah 25:19 inspire us to respond to God's call for repentance in our own lives and communities? Connections to Other Scriptures Exodus 7-12The plagues of Egypt demonstrate God's power over Pharaoh and the gods of Egypt, similar to the judgment pronounced in Jeremiah 25:19. Isaiah 19This chapter also speaks of judgment against Egypt, highlighting the consistency of God's message through different prophets. Ezekiel 29-32These chapters contain prophecies against Egypt, reinforcing the theme of God's sovereignty over nations. People Amon, Babylonians, Buz, Dedan, Elam, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Pharaoh, Tema, Zidon, ZimriPlaces Ammon, Arabia, Ashdod, Ashkelon, Babylon, Buz, Dedan, Edom, Egypt, Ekron, Elam, Gaza, Jerusalem, Media, Moab, Sidon, Tema, Tyre, Uz, ZimriTopics Attendants, Egypt, Heads, Officials, Pharaoh, Princes, ServantsDictionary of Bible Themes Jeremiah 25:15-29 5602 vomit Jeremiah 25:17-27 1310 God, as judge Library Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the MessiahAppendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life The Man and the Book.
In this and the following lectures I attempt an account and estimate of the Prophet Jeremiah, of his life and teaching, and of the Book which contains them--but especially of the man himself, his personality and his tempers (there were more than one), his religious experience and its achievements, with the various high styles of their expression; as well as his influence on the subsequent religion of his people. It has often been asserted that in Jeremiah's ministry more than in any other of the …
George Adam Smith—Jeremiah The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable …
J. W. McGarvey—The Four-Fold Gospel Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament Links Jeremiah 25:19 NIVJeremiah 25:19 NLTJeremiah 25:19 ESVJeremiah 25:19 NASBJeremiah 25:19 KJV
Jeremiah 25:19 Commentaries
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