Dedan, Tema, Buz, and all who cut the corners of their hair; DedanDedan was a region and a people located in the northwestern part of the Arabian Peninsula. Historically, Dedan was known for its trade routes and caravans, which played a significant role in the commerce of the ancient Near East. The mention of Dedan in this verse highlights the far-reaching impact of God's judgment, extending even to distant and prosperous trading communities. In a spiritual sense, Dedan represents those who rely on their wealth and trade for security, reminding us that material prosperity is fleeting without the foundation of faith in God. Tema
Tema was an oasis town in the Arabian Desert, known for its strategic location on the trade routes. It was a place of rest and refreshment for travelers. The inclusion of Tema in this prophecy signifies that even places of refuge and rest are not exempt from divine judgment. Spiritually, Tema can symbolize the false sense of security that people might find in temporary comforts and earthly shelters, urging believers to seek refuge in God alone. Buz
Buz is less well-known, but it is believed to be a region or tribe related to the descendants of Nahor, Abraham's brother. The mention of Buz serves as a reminder that God's judgment is impartial and extends to all peoples, regardless of their prominence or obscurity. In a broader sense, Buz represents those who might be overlooked by the world but are still accountable to God. It encourages believers to live righteously, knowing that God sees and judges all. and all who cut the corners of their hair
This phrase refers to a specific cultural practice among certain groups in the ancient Near East, possibly linked to pagan rituals or mourning customs. The cutting of hair in this manner was often associated with idolatry or superstitious practices. By including this detail, the verse underscores the importance of worshiping God in spirit and truth, free from pagan influences. It serves as a call to holiness, urging believers to separate themselves from practices that do not honor God. This phrase challenges Christians to examine their own lives for any customs or habits that might compromise their faith and devotion to God. Persons / Places / Events 1. DedanA region and people located in the Arabian Peninsula, often associated with trade and commerce. Dedan is mentioned in various biblical texts as a trading partner and sometimes as a recipient of judgment. 2. TemaAnother location in the Arabian Peninsula, known for its oasis and as a caravan stop. Tema is often associated with wisdom and is mentioned in the context of judgment and prophecy. 3. BuzA lesser-known region or people, possibly related to the descendants of Nahor, Abraham's brother. Buz is mentioned in the context of judgment, indicating its inclusion in the broader scope of God's message through Jeremiah. 4. All who cut the corners of their hairThis phrase refers to a specific cultural or religious practice, possibly indicating a group of people who followed certain pagan rituals. The practice is often associated with idolatry or non-Israelite customs. Teaching Points God's Sovereignty Over NationsThe inclusion of Dedan, Tema, and Buz in Jeremiah's prophecy underscores God's authority over all nations, not just Israel. This reminds us that God's plans and judgments encompass the entire world. Cultural Practices and IdolatryThe reference to those who "cut the corners of their hair" serves as a warning against adopting cultural practices that lead away from God. Believers are called to discern and avoid practices that conflict with their faith. The Universality of God's MessageJeremiah's prophecy is a reminder that God's message is universal. It calls us to share the gospel with all people, recognizing that God's love and judgment apply to everyone. The Importance of RepentanceThe judgment pronounced on these nations serves as a call to repentance. It encourages us to examine our own lives and turn away from practices that separate us from God. Bible Study Questions 1. What does the inclusion of Dedan, Tema, and Buz in Jeremiah's prophecy teach us about God's view of different nations and cultures? 2. How can we apply the warning against "cutting the corners of their hair" to modern-day practices that might conflict with our Christian faith? 3. In what ways does the prophecy in Jeremiah 25:23 challenge us to think about God's sovereignty and justice in the world today? 4. How do the connections to other scriptures, such as Isaiah 21 and Ezekiel 27, enhance our understanding of Jeremiah's message? 5. What steps can we take to ensure that our cultural practices align with our faith and do not lead us away from God? Connections to Other Scriptures Isaiah 21:13-17This passage also mentions Dedan and Tema, providing a broader context of judgment against the Arabian tribes, similar to Jeremiah's prophecy. Job 6:19Refers to the caravans of Tema, highlighting its role in trade and commerce, which can be contrasted with the judgment pronounced in Jeremiah. Ezekiel 27:15Mentions Dedan as a trading partner of Tyre, emphasizing its commercial significance and the impact of its judgment. 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 Beard, Buz, Corners, Cut, Cutting, Dedan, Distant, Ends, Hair, Places, Polled, Tema, UtmostDictionary 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 25:23 NIVJeremiah 25:23 NLTJeremiah 25:23 ESVJeremiah 25:23 NASBJeremiah 25:23 KJV
Jeremiah 25:23 Commentaries
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