Exegetical and Hermeneutical Commentary of Jeremiah 25:20
And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
20. and all the mingled people ] here denoting foreigners living in Egypt. This phrase (and so in Jer 25:24) means those who sojourned in a country for commercial or other purposes without losing their own nationality. Cp. Jer 50:37 (referring to foreigners living in Babylon); Exo 12:38; 1Ki 10:15; Eze 30:5; Neh 13:3.
and all the kings of the land of Uz ] very possibly a gloss (omitted by LXX). Uz was an Aramaean tribe, apparently E. or N.E. of Edom. Cp. Lam 4:21; Job 1:1. Co. suggests that it may have been familiarity with the latter passage that induced a copyist to insert the clause here, as naming a place better known than some of the others. For other mentions of Uz see Gen 10:23; Gen 22:21; Gen 34:28.
the remnant of Ashdod ] It was captured after twenty-nine years’ siege by the Egyptian king Psammetichus (who reigned b.c. 666 610). See Rawlinson, Herod. II. 157. The expression “remnant” therefore has its significance.
Fuente: The Cambridge Bible for Schools and Colleges
The mingled people – Either auxiliaries; or, rather, a constituent portion of the people of Egypt, who were not of pure blood.
Azzah – i. e., Gaza.
The remnant of Ashdod – A sentence which none but a contemporary writer could have used. Psammetichus, after a siege of 29 years, had captured and destroyed Ashdod, except for a feeble remnant.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. All the mingled people] The strangers and foreigners; Abyssinians and others who had settled in Egypt.
Land of Uz] A part of Arabia near to Idumea. See Clarke on Job 1:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is of no great moment to determine whether God by
the mingled people, here mentioned, intended the various nations afterwards particularly expressed by their names, or some people that were not native Egyptians, but lived mingled with them, or some other people of several nations who lived near Judea or the Arabians.
By the kings of the land of Uz, it is most probably judged are to be understood those kings who ruled over that people, who descended from Dishan, Gen 36:28, and are judged to have inhabited some part of Arabia Petraea, near to Idumea. The cities of the Philistines are reckoned afterward.
Azzah, Ekron, Ashdod, and Ashkelon were four of them; the fifth, which was Gath, is not here named. See 1Sa 6:17. It had a king in former times, to whom David fled, 1Sa 21:10; but before this time it was destroyed, either by Psammeticus, father to Pharaoh-nechoh, or by Tartan, captain-general to Sargon king of Assyria, of whom read Isa 20:1, that he took Ashdod, which may be the reason that here mention is made of no more than
the remnant of Ashdod.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. mingled peoplemercenaryforeign troops serving under Pharaoh-hophra in the time of Jeremiah.The employment of these foreigners provoked the native Egyptians tooverthrow him. Psammetichus, father of Pharaoh-necho, also had givena settlement in Egypt to Ionian and Carian adventurers [HERODOTUS,2.152, 154]. (Compare Jer 50:37;Isa 19:2; Isa 19:3;Isa 20:1; Eze 30:5;see on Isa 19:2, 3; Jer 50:37;Isa 19:2; Isa 19:3;Isa 20:1; Eze 30:5.The term is first found in Ex12:38.
Uzin the geographicalorder here, between Egypt and the states along the Mediterranean;therefore not the “Uz” of Job1:1 (north of Arabia-Deserta), but the northern part ofArabia-Petra, between the sea and Idumea (La4:21; see Gen 36:20; Gen 36:28).
remnant of Ashdodcalleda “remnant,” because Ashdod had lost most of itsinhabitants in the twenty-nine years siege by Psammetichus. Comparealso see on Isa 20:1. Gath is notmentioned because it was overthrown in the same war.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And all the mingled people,…. Not the Arabians, who are mentioned afterwards, Jer 25:24; but rather a mixed people in the land of Egypt, such as came out of it along with the Israelites; or were near it, and bordered upon it, as the Targum; which renders it, all the bordering kings; or rather a mixture of people of different nations that dwelt by the sea coasts, either the Mediterranean, or the Red sea, as others think:
and all the kings of the land of Uz; not the country of Job, called by the Greeks Ausitis, as the Vulgate Latin version; but rather a country of Idumea, so called from Uz the son of Dishan, the son of Seir, La 4:21;
and all the kings of the land of the Philistines; the petty kings of it, called the lords of the Philistines elsewhere, who were great enemies to the people of the Jews: the prophecy of their destruction is in forty seventh chapter, and whose principal cities are next mentioned:
and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod; of Ashkelon, and the sword in it, and ruin, see Jer 47:5. “Azzah” is the same with Gaza, whose destruction is also foretold in Jer 47:1; see Ac 8:26; “Ekron” was another of the cities of the Philistines; see 1Sa 5:10; and “Ashdod” is the same with Azotus, another of their cities, Ac 8:40; called “the remnant of Ashdod”, because the remains only of a once very strong and fortified place; but was so weakened and wasted by Psammiticus, king of Egypt, in a blockade of it, for the space of nine and twenty years k, before he took it, that when he had got in it, it was but as the carcass of a city, to what it was before l.
k Herodot. l. 2. c. 157. l Vid. Prideaux, Connexion, part 1. B. 1. p. 34.
Fuente: John Gill’s Exposition of the Entire Bible
Jeremiah, after having spoken of his own nation and of the Egyptians, now mentions other nations who were probably known by report to the Jews; for we see in the catalogue some who were afar off. He then does not only speak of neighboring nations, but also of others. His object, in short, was to shew that God’s vengeance was near, which would extend here and there, so as to include the whole world known to the Jews.
We stated yesterday the reason why he connected the Egyptians with the Jews; but now nothing certain can be assigned as a reason with regard to each of these nations; only it may be said in general, that the Jews were thus reminded, not only to acknowledge God’s judgment towards them as an evidence of his wrath, but also to extend their thoughts farther and to consider all the calamities, which would happen to nations far as well as nigh, in the same light, so that they might know that human events revolve, not by chance, but that God is a righteous judge, and that he sits in heaven to chastise men for their sins.
It is a common proverb, that it is a solace to the miserable to see many like them; but the Prophet had something very different in view; for it was not his object to alleviate the grief of his people by shewing that no nations would be free from calamities; but his intention was to shew them in due time that whatever happened would proceed from God; for if it had not been predicted that the Chaldeans would have the whole of the east under their dominion, it would have been commonly said, that the world was under the rule of blind fortune, and thus men would have become more and more hardened in their impiety; for it becomes the cause of obstinacy, when men imagine that all things happen by chance. And for this reason God severely reproves those who acknowledge not that he sends wars, famine, and pestilence, and that nothing adverse takes place except through his judgment. Hence the Jews were to learn before the time, that when God afflicted them and other nations, they might know that it had been predicted, and that therefore God was the author of these calamities, and that they might also examine themselves so as to acknowledge their sins; for they who dream that the world as to its evils is governed at random by fortune, do not perceive that God is displeased with them; and so they regard not what they suffer as a just punishment.
Many indeed confess God as the inflicter of punishment, and yet they complain against him. But these two things ought to be remembered, — that no adversity happens fortuitously, but that God is the author of all those things which men regard as evils, — and that he is so, because he is a righteous judge; which is the second thing. God then in claiming for himself the disposal of all events, and in declaring that the world is governed at his will, not only declares that the chief power and the supreme government is in his hand, but goes farther and shews, that things happening prosperously are evidences of his goodness and justice, and that calamities prove that he cannot endure the sins of men, but must punish them. To set forth this was the Prophet’s design.
He says that God threatened all the promiscuous multitude (140) The word ערב , means a swarm of bees; and it means also any sort of mixture; and hence, when Moses said that many went up with the people, he used. this word. (Exo 12:38.) Nehemiah also says that he separated such mixtures from the people of God, lest they who had become degenerated, should corrupt true religion. (Neh 13:3.) That the Church, then, might remain true and faithful, he says that he took away ערב , oreb, or this mixture. Now as to this passage, I have no doubt but that the Prophet speaks thus generally of the common people; and I extend this name to all the kingdoms, of which he will hereafter speak. He then adds, And all the kings of the land of Uz. We know that this was an eastern land. I know not why Jerome rendered it “Ausitis,” and not as in the Book of Job, for the same word is found there, (Job 1:2) and we find that Job was born in the eastern part of the world, for he was plundered by his neighbors, who were men of the east. Some think that it was Armenia; but it could hardly be a country so far off, for Cilicia was, with regard to Judea, in the middle between them. I, then, rather think that Uz was directly east to Judea.
He adds, And all the kings of the land of the Philistines Whether Palestine had then many kings is uncertain; it seems indeed probable; but what seems doubtful to me, I leave as such. It is no objection that he mentions all the kings, since he afterwards speaks of all the kings of Tyre and Sidon, though neither Tyre nor Sidon had many kings; for they were only two cities. There is then no doubt, but that the Prophet in speaking of all the kings of the land, meant that though they succeeded one another, it was yet decreed in heaven, that all these nations should perish. He therefore intended to obviate every doubt; for the prophecy was not immediately fulfilled; but the nations, of whom he now speaks, retained for a time their state, so that the Prophet might have appeared false in his predictions. Hence he distinctly mentions all the kings, so that the faithful might suspend their judgment until the appointed time of God’s vengeance came.
He afterwards mentions Ashkelon; which was not a maritime city, though not far from the sea. Then he adds עזה, oze, which we call Gaza, for the Greek translators have so rendered it. But what the Greek and Latin writers have thought, that it was called Gaza, because Cyrus deposited there his treasures while carrying on war here and there, is wholly absurd; and it was a frivolous conjecture which occurred to their minds, because Gaza means a treasure, and the Greek translators rendered Oze, Gaza; but it was entertained without much thought. The situation of the city is well known. He then mentions Ekron, a neighboring city, not far from Azotus, which is also named. The Prophet says Ashdod, which the Greeks have rendered Azotus, and the Latins have followed them. We hence see that the Prophet refers to that part of the country which was towards Syria.
But it may be asked, why he names the remnant of Ashdod? Some think that he refers to neighboring towns, not so much known, as Gath, which is elsewhere named, but less celebrated But this exposition seems to me forced and absurd. The probability is, that Ashdod had been conquered, but that owing to its advantageous locality it was not wholly forsaken. For שארית, sharit, means what is left or remains after a slaughter. What remained then in Ashdod, he delivered up to God’s sword, that it might be destroyed. It follows, —
(140) Venema and Blayney connect these words with the former verse, and consider that the mixed people in Egypt are meant; and this is most probable. So the Sept. “and all that are mixed with them.” The Syr. is, “and all the borders of it,” that is Egypt. The Vulg. is a paraphrase, “and the whole generally.” — Ed.
Fuente: Calvin’s Complete Commentary
(20) All the mingled people.The word is all but identical with that used in Exo. 12:38 of the mixed multitude that accompanied the Israelites from Egypt, and in Neh. 13:3 of the alien population of Jerusalem. It occurs again in Jer. 25:24, Jer. 50:37, and Eze. 30:5, and is applied to the tribes of mixed races who were, in various degrees tributary to the state in connection with which they are named. Here the word probably refers to the Ionians or Carians whom Psammitichus, the father of Nechoh, had settled at Bubastis, and who served in his army as auxiliaries. (Herod. ii. 152, 154.)
Uz.A district of Edom, famous as the scene of the great drama of the book of Job. It is commonly identified with the Arabia Deserta of classical geography. (See Notes on Job. 1:1; Gen. 10:23.)
The land of the Philistines.The four cities that follow belong to the same region. Azzah is the same as Gaza, the translators of the Authorised Version having in this instance, and in Deu. 2:23; 1Ki. 4:24, adopted this instead of the more familiar form of the LXX. and Vulgate. Gath, which appears in the older lists of the five lords of the Philistines (1Sa. 5:8; 1Sa. 6:17; 1Sa. 7:14), has disappeared, having possibly seceded from the confederacy. The remnant of Ashdod (the Greek Azotus) is a phrase characteristic of the prophets time, the Egyptian king Psammitichus having captured it, after a siege of twenty-nine years, in B.C. 630. (Herod. ii. 157.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Uz This passage falls in with Lam 4:21, in fixing the locality of this land somewhere between the Egyptian border and Palestine, probably in the neighbourhood of Idumea.
Philistines The towns which are mentioned were probably capitals of separate principalities. Gath, which is elsewhere mentioned as one of the five royal cities of the Philistines, (Jos 13:3; 1Sa 6:17,) is not here mentioned, probably because it was no longer a capital city. The remnant of Ashdod was what had survived the twenty-nine years’ siege of Psammeticus, and its capture and destruction. (Herod. 2:157.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 25:20. All the mingled people To all the Abyssenes, or people who passed from Arabia into Africa. Houbigant. See Boch. Geog. Sacr. lib. 2. cap. 23. Respecting Uz, see the note on Job 1:1.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 25:20 And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
Ver. 20. The mixed people. ] That lay scattered in the deserts, and had no certain abode; Scenitae and Hamaxobii.
And all the kings of the land of Uz.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mingled people. Hebrew. ‘ereb. Compare Jer 50:37. Eze 30:5. Dan 2:43. Ezr 9:2. Psa 106:35. In the inscription of Sennacherib (Bellino’s Cylinder, line 13) the Urbi are joined with the Arameans (nomad tribes west of the Euphrates). Sennacherib says that Hezekiah had some “Urbi” soldiers with him in Jerusalem.
Uz. Job’s country near Idumea (Lam 4:2.)
Philistines, &c. Compare Jer 47.
Ashkelon. Now ‘Askalan. Azzah. Hebrew ‘Azzah = Gaza.
Ekron. Now ‘Akir.
Ashdod. Now ‘Esdud.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 25:20-26
Jer 25:20-26
and all the mingled people, and all the kings of the land of the Uz, and all the kings of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod; Edom, and Moab, and the children of Ammon; and all the kings of Tyre, and all the kings of Sidon, and the kings of the isle which is beyond the sea; Dedan, and Tema, and Buz, and all that have the corners [of their hair] cut off; and all the kings of Arabia, and all the kings of the mingled people that dwell in the wilderness; and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes; and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.
Jer 25:26 leaves no doubt that every nation under the sun of heaven was included in this promise of the punitive judgment of God.
And the king of Sheshach shall drink after them…
(Jer 25:26). Sheshach here stands for Babylon, indicating that the judgment of Babylon will come chronologically after the judgment of the other nations, the reason for that being that Babylon would be the instrument of punishment to the others before the punishment was executed upon themselves.
Sheshach in this passage is identified as an Atbasch, a form of writing in which the last letter of the alphabet is used for the first, and the letter next to the last is used for the second, etc. Here the word stands for Babylon.
It is surprising that the singular word “isle” is used instead of the plural in Jer 25:22. “The word means any coastland; but as it is here distinguished from Tyre and Sidon, it probably refers to Cyprus.
Fuente: Old and New Testaments Restoration Commentary
Uz
(See Scofield “Job 1:1”).
Fuente: Scofield Reference Bible Notes
the mingled: Jer 25:24, Jer 50:37, Exo 12:38, Eze 30:5
Uz: Gen 10:23, Gen 22:21, 1Ch 1:17, Job 1:1, Lam 4:21
Philistines: Jer 47:1-7, Eze 25:15-17, Amo 1:6-8, Zep 2:4-7, Zec 9:5-7
Ashkelon: 1Sa 6:17, Askelon, Gaza
remnant: Isa 20:1, Amo 1:8, Neh 13:23-27
Reciprocal: Gen 10:19 – Gaza Gen 36:28 – Uz Deu 2:23 – Azzah Neh 4:7 – Ashdodites Jer 47:4 – Tyrus Jer 47:5 – the remnant
Fuente: The Treasury of Scripture Knowledge
Jer 25:20. The cup of Gods wrath must have been large and well filled in view of all the nations that needed to drink from It. The exact time or circumstance when they took this drink may not he known at present, but I shall try to identify them. Uz was the land south and east of Palestine and is familiar to Bible readers because of its connection with Job (ch. 1:3). The Philistines were a people located along the eastern shore of the Mediterranean Sea and on the western side of Palestine. The other names in (his verse were towns in the country of the Philistines.
Fuente: Combined Bible Commentary
25:20 And all the mixed people, and all the kings of the land {o} of Uz, and all the kings of the land of the Philistines, and {p} Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
(o) Read Job 1:1 .
(p) Which were cities of the Philistines.