Those slain by the LORD on that day will be spread from one end of the earth to the other. They will not be mourned, gathered, or buried. They will be like dung lying on the ground. Those slain by the LORDThis phrase indicates divine judgment. The Hebrew root for "slain" is "הָרַג" (harag), which means to kill or destroy. In the context of Jeremiah, this reflects God's righteous judgment against nations and peoples who have turned away from Him. Historically, this can be seen as a warning to the nations surrounding Israel, emphasizing that God's sovereignty extends over all the earth, and His justice is inescapable. on that day
The phrase "on that day" is often used in prophetic literature to denote a specific time of divine intervention or judgment, known as the "Day of the Lord." This is a recurring theme in the prophets, where God decisively acts in history to bring about His purposes. It serves as a reminder of the certainty and imminence of God's judgment. will be spread from one end of the earth to the other
This expression underscores the universality of God's judgment. The Hebrew word for "spread" is "נָפַץ" (napats), meaning to scatter or disperse. This imagery suggests that no place on earth will be exempt from God's judgment. It reflects the comprehensive nature of God's sovereignty and the global impact of His actions. They will not be mourned or gathered or buried
In ancient Near Eastern culture, proper burial was a sign of respect and honor. The absence of mourning, gathering, or burial signifies utter desolation and disgrace. The Hebrew word for "mourned" is "סָפַד" (saphad), which involves lamentation and public expression of grief. This lack of mourning indicates the severity of the judgment and the complete abandonment by society. they will be like dung lying on the ground
This simile is a powerful image of worthlessness and defilement. In Hebrew, "dung" is "דֹּמֶן" (domen), which conveys something unclean and despised. This comparison highlights the totality of the judgment and the contempt with which the slain are regarded. It serves as a stark warning of the consequences of sin and rebellion against God. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of judgment and hope to the people of Judah and the surrounding nations. 2. The LORDThe covenant name of God, Yahweh, who is executing judgment upon the nations. 3. The EarthRepresents the scope of God's judgment, indicating its universality and the comprehensive nature of the divine decree. 4. The SlainThose who have fallen under God's judgment, symbolizing the consequences of persistent rebellion against God. 5. The Day of the LORDA prophetic term referring to a time of divine intervention, judgment, and ultimate justice. Teaching Points The Universality of God's JudgmentGod's judgment is not limited to a single nation or people but extends to all who oppose Him. This serves as a reminder of the seriousness of sin and the need for repentance. The Finality of Divine JusticeThe imagery of bodies left unburied signifies the irreversible nature of God's judgment. It calls believers to live in a way that honors God, knowing that His justice will ultimately prevail. The Urgency of RepentanceThe stark reality of judgment should prompt individuals to turn to God in repentance and faith, seeking His mercy and forgiveness. The Hope of RedemptionWhile this passage speaks of judgment, it also points to the hope found in Christ, who offers salvation to all who believe and turn from their sins. The Call to Proclaim the GospelUnderstanding the reality of God's judgment should motivate believers to share the gospel with urgency, knowing that many are in need of salvation. Bible Study Questions 1. How does the imagery in Jeremiah 25:33 challenge our understanding of God's justice and mercy? 2. In what ways does the concept of the "Day of the LORD" in Jeremiah 25:33 relate to New Testament teachings on the end times? 3. How can the universality of God's judgment in this passage inform our approach to evangelism and missions? 4. What practical steps can we take to ensure that we are living in a way that honors God, in light of the finality of His judgment? 5. How does the hope of redemption through Christ provide comfort and assurance in the face of passages that speak of divine judgment? Connections to Other Scriptures Revelation 19This passage describes a similar scene of divine judgment, where the slain are left unburied, emphasizing the finality and severity of God's wrath. Ezekiel 39The prophecy against Gog also speaks of bodies left unburied, highlighting the magnitude of God's judgment against His enemies. Isaiah 66This chapter speaks of God's ultimate judgment and the fate of those who oppose Him, reinforcing the theme of divine retribution. Matthew 24Jesus speaks of the end times and the widespread nature of judgment, echoing the themes found in Jeremiah 25:33. 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 Bodies, Buried, Death, Dung, Everywhere, Extend, Face, Gathered, Ground, Lamented, Lying, Mourned, Pierced, Refuse, Rest, Slain, Surface, Waste, WeepingDictionary of Bible Themes Jeremiah 25:33 5241 burial
6151 dirt Jeremiah 25:31-33 9210 judgment, God's 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 25:33 NIVJeremiah 25:33 NLTJeremiah 25:33 ESVJeremiah 25:33 NASBJeremiah 25:33 KJV
Jeremiah 25:33 Commentaries
Bible Hub |
