Edom, Moab, and the Ammonites; EdomThe name "Edom" is derived from the Hebrew word "אֱדוֹם" (Edom), meaning "red." This name is associated with Esau, the brother of Jacob, who was described as red and hairy at birth ( Genesis 25:25). Edom represents a nation descended from Esau, often in conflict with Israel. Historically, Edom was located south of the Dead Sea, in present-day Jordan. The Edomites were known for their wisdom and strategic location along trade routes. In a spiritual sense, Edom symbolizes the fleshly nature and opposition to God's chosen people. The mention of Edom in this verse serves as a reminder of the enduring enmity between the descendants of Esau and Jacob, and the ultimate sovereignty of God over all nations. Moab
The name "Moab" comes from the Hebrew "מוֹאָב" (Mo'av), which is believed to mean "from the father." Moab was a nation descended from Lot, Abraham's nephew, through an incestuous relationship with his eldest daughter (Genesis 19:37). Geographically, Moab was located east of the Dead Sea. The Moabites were often in conflict with Israel, yet they also had moments of interaction, such as the account of Ruth, a Moabitess who became an ancestor of King David. Moab's mention in this verse highlights the complex relationship between Israel and its neighbors, as well as God's judgment on nations that opposed His people. It serves as a reminder of God's justice and the call for nations to align with His purposes. and the Ammonites
The term "Ammonites" is derived from the Hebrew "עַמּוֹן" (Ammon), meaning "people" or "nation." Like Moab, the Ammonites were descendants of Lot, through his younger daughter (Genesis 19:38). The Ammonites inhabited the region east of the Jordan River. Historically, they were known for their hostility towards Israel, often engaging in battles against them. The Ammonites' worship of the god Molech, which involved child sacrifice, was particularly abhorrent to the Israelites. In this verse, the inclusion of the Ammonites underscores the theme of divine retribution against nations that defy God's will and mistreat His people. It serves as a call to recognize the holiness of God and the consequences of idolatry and immorality. Persons / Places / Events 1. EdomA nation descended from Esau, Jacob's brother. Historically, Edom had a tumultuous relationship with Israel, often characterized by hostility and conflict. The Edomites lived in the region south of the Dead Sea. 2. MoabA nation descended from Lot, Abraham's nephew, through an incestuous relationship with his daughter. Moab was located east of the Dead Sea and had a history of both conflict and cooperation with Israel. 3. The AmmonitesAnother nation descended from Lot, through his other daughter. The Ammonites lived in the region northeast of Moab and were frequently in conflict with Israel. Teaching Points Understanding Historical ContextRecognize the historical and familial connections between Israel and these nations. This context helps us understand the nature of their conflicts and God's judgments. God's Sovereignty Over NationsJeremiah 25:21 reminds us that God holds all nations accountable for their actions. His judgments are just and reflect His sovereignty over the entire world. Lessons from Ancestral RelationshipsThe origins of Edom, Moab, and Ammon remind us of the long-term impact of family relationships and decisions. We should strive for reconciliation and peace in our own familial and communal relationships. The Consequences of HostilityThe persistent enmity of these nations towards Israel serves as a warning about the destructive nature of hostility and pride. We are called to pursue peace and humility in our interactions with others. Bible Study Questions 1. How do the historical relationships between Israel and the nations of Edom, Moab, and Ammon influence the message of Jeremiah 25:21? 2. In what ways does the judgment of these nations reflect God's sovereignty and justice? How can this understanding impact our view of current world events? 3. What lessons can we learn from the origins of Moab and Ammon regarding the long-term effects of family decisions and relationships? 4. How does the persistent hostility of Edom, Moab, and Ammon towards Israel serve as a warning for us today in our personal relationships? 5. Can you identify other biblical instances where God holds nations accountable for their actions? How do these instances reinforce the message of Jeremiah 25:21? Connections to Other Scriptures Genesis 19Provides the background of Moab and Ammon's origins, highlighting the complex familial ties and moral challenges that shaped their history. Obadiah 1Offers a prophetic vision against Edom, emphasizing the consequences of their pride and hostility towards Israel. Psalm 83Lists Edom, Moab, and Ammon among the nations conspiring against Israel, illustrating their longstanding enmity. 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 Ammon, Edom, Moab, SonsDictionary 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 25:21 NIVJeremiah 25:21 NLTJeremiah 25:21 ESVJeremiah 25:21 NASBJeremiah 25:21 KJV
Jeremiah 25:21 Commentaries
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