But when seventy years are complete, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their guilt, declares the LORD, and I will make it an everlasting desolation. But when seventy years are completeThe seventy years refer to the prophesied period of Babylonian captivity for the people of Judah. This timeframe is significant as it represents a complete cycle of judgment and restoration. The number seventy often symbolizes completeness in biblical numerology. This prophecy was fulfilled historically when the Jews returned to Jerusalem under the decree of Cyrus the Great, as recorded in Ezra 1:1-4. The seventy years also align with the sabbatical years that the land of Israel was to enjoy rest, as mentioned in Leviticus 26:34-35. I will punish the king of Babylon and that nation
The punishment of Babylon and its king, likely referring to Nebuchadnezzar and his successors, is a divine retribution for their role in the destruction of Jerusalem and the temple, as well as their oppression of God's people. This prophecy was fulfilled when the Medes and Persians, led by Cyrus, conquered Babylon in 539 BC. This event is also recorded in Daniel 5, where the fall of Babylon is depicted during the reign of Belshazzar. the land of the Chaldeans, for their guilt
The Chaldeans were a Semitic people who became the ruling class in Babylon. Their guilt refers to their idolatry, pride, and cruelty, as well as their desecration of the temple and the holy vessels of God. The judgment against them is consistent with God's justice, as seen in other prophetic books like Isaiah 13 and Habakkuk 2, which also pronounce woes upon Babylon for its sins. declares the LORD
This phrase emphasizes the authority and certainty of the prophecy. It is a reminder that the words spoken are not merely Jeremiah's but are the direct revelation from God. This divine declaration assures the fulfillment of the prophecy, as God's word does not return void (Isaiah 55:11). and I will make it an everlasting desolation
The term "everlasting desolation" signifies a complete and enduring judgment. Historically, Babylon did become a desolate ruin, as prophesied. Although the city was once a center of power and culture, it eventually fell into decline and was abandoned. This desolation serves as a type of the final judgment and the ultimate triumph of God's kingdom over the kingdoms of this world, as seen in Revelation 18, where Babylon is used symbolically to represent the fall of worldly powers opposed to God. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of judgment and hope to the people of Judah and surrounding nations. 2. King of BabylonRefers to the ruler of Babylon, a powerful empire that conquered Judah and took its people into exile. 3. BabylonAn ancient city and empire known for its wealth and power, which played a significant role in the history of Israel and Judah. 4. ChaldeansA people group within Babylon, often synonymous with the Babylonians, known for their influence and military prowess. 5. Seventy YearsA prophetic period during which Judah would be in exile in Babylon, symbolizing a complete and divinely appointed time of judgment. Teaching Points God's Sovereignty in JudgmentGod's control over nations and history is evident as He uses Babylon to discipline Judah and then holds Babylon accountable for its own sins. The Certainty of God's PromisesThe seventy-year prophecy underscores that God's word is reliable and will come to pass, encouraging believers to trust in His promises. The Consequences of SinBabylon's eventual desolation serves as a warning that sin and pride lead to downfall, urging individuals and nations to seek righteousness. Hope in RestorationWhile judgment is pronounced, the completion of seventy years also points to God's plan for restoration and hope for His people. The Role of ProphecyUnderstanding biblical prophecy helps believers discern God's plans and purposes, encouraging a life aligned with His will. Bible Study Questions 1. How does the prophecy of seventy years in Jeremiah 25:12 demonstrate God's control over historical events, and how can this understanding impact our view of current world events? 2. In what ways does the judgment of Babylon serve as a warning for modern societies, and how can we apply this lesson to our personal lives? 3. How does the fulfillment of Jeremiah's prophecy in Daniel 9 encourage us to trust in God's promises today? 4. What are some practical steps we can take to avoid the pride and iniquity that led to Babylon's downfall? 5. How can the hope of restoration after judgment, as seen in Jeremiah 25:12, inspire us to live faithfully in times of personal or communal trials? Connections to Other Scriptures Daniel 9Daniel's prayer and understanding of the seventy years of desolation, showing the fulfillment of Jeremiah's prophecy. Isaiah 13Prophecies against Babylon, highlighting God's judgment on the nation for its pride and cruelty. Revelation 18The fall of Babylon as a symbol of God's ultimate judgment against worldly powers and systems opposed to His will. 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 Accomplished, Affirmation, Age-during, Appointed, Babylon, Babylonians, Chaldaeans, Chaldeans, Chalde'ans, Charge, Completed, Declares, Desolate, Desolation, Desolations, Ended, Everlasting, Evil-doing, Forever, Fulfilled, Fulness, Guilt, Iniquity, Making, Nation, Pass, Perpetual, Punish, Punishment, Says, Seventy, Visit, WasteDictionary of Bible Themes Jeremiah 25:12 6173 guilt, and God
9210 judgment, God's Jeremiah 25:8-14 7217 exile, in Babylon Jeremiah 25:11-12 1654 numbers, 11-99 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 25:12 NIVJeremiah 25:12 NLTJeremiah 25:12 ESVJeremiah 25:12 NASBJeremiah 25:12 KJV
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