Jeremiah 2:25
Jeremiah 2:25 in Multiple Translations
You should have kept your feet from going bare and your throat from being thirsty. But you said, ‘It is hopeless! For I love foreign gods, and I must go after them.’
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Withhold thy foot from being unshod, and thy throat from thirst. But thou saidst, It is in vain; no, for I have loved strangers, and after them will I go.
Do not let your foot be without shoes, or your throat dry from need of water: but you said, There is no hope: no, for I have been a lover of strange gods, and after them I will go.
You don't have to run around barefoot or have your throat go dry. But you reply, “No, it's impossible! I'm in love with foreign gods—I must go to them.”
Keepe thou thy feete from barenes, and thy throte from thirst: but thou saidest desperately, No, for I haue loued strangers, and them will I follow.
Withhold thy foot from being unshod, And thy throat from thirst, And thou sayest, 'It is incurable, No, for I have loved strangers, and after them I go.'
“Keep your feet from being bare, and your throat from thirst. But you said, ‘It is in vain. No, for I have loved strangers, and I will go after them.’
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Keep thy foot from being bare, and thy throat from thirst. But thou saidst: I have lost all hope, I will not do it: for I have loved strangers, and I will walk after them.
You constantly run here and there to find idols to worship, with the result that your sandals are worn out, and your throats have become dry. I told you to stop doing that, but you said, ‘We cannot stop, because we love foreign gods, and we must worship them.’ ”
Berean Amplified Bible — Jeremiah 2:25
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 2:25 Interlinear (Deep Study)
BIB
HEB
מִנְעִ֤י
רַגְלֵ/ךְ֙
מִ/יָּחֵ֔ף
ו/גורנ/ך
וּ/גְרוֹנֵ֖/ךְ
מִ/צִּמְאָ֑ה
וַ/תֹּאמְרִ֣י
נוֹאָ֔שׁ
ל֕וֹא
כִּֽי
אָהַ֥בְתִּי
זָרִ֖ים
וְ/אַחֲרֵי/הֶ֥ם
אֵלֵֽךְ
מִנְעִ֤י
mânaʻ
H4513
to withhold
V-Qal-Impv-2fs
רַגְלֵ/ךְ֙
regel
H7272
foot
N-fs | Suff
מִ/יָּחֵ֔ף
yâchêph
H3182
barefoot
Prep | Adj
ו/גורנ/ך
gôren
H1637
threshing floor
Conj | N-cs | Suff
וּ/גְרוֹנֵ֖/ךְ
gârôwn
H1627
throat
Conj | N-ms | Suff
מִ/צִּמְאָ֑ה
tsimʼâh
H6773
parched
Prep | N-fs
וַ/תֹּאמְרִ֣י
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-2fs
נוֹאָ֔שׁ
yâʼash
H2976
to despair
V-Niphal
ל֕וֹא
lôʼ
H3808
not
Part
כִּֽי
kîy
H3588
for
Conj
אָהַ֥בְתִּי
ʼâhab
H157
to love
V-Qal-Perf-1cs
זָרִ֖ים
zûwr
H2114
be a stranger
Adj
וְ/אַחֲרֵי/הֶ֥ם
ʼachar
H310
after
Conj | Prep | Suff
אֵלֵֽךְ
yâlak
H3212
to walk
V-Qal-Imperf-1cs
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 2:25
מִנְעִ֤י
mânaʻ
H4513
"to withhold"
V-Qal-Impv-2fs
To withhold means to hold something back or keep it from someone. In the Bible, this word is used to describe God withholding something from people, or people withholding things from each other.
Definition: 1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder 1a) (Qal) to withhold 1b) (Niphal) to be withheld
Usage: Occurs in 29 OT verses. KJV: deny, keep (back), refrain, restrain, withhold. See also: Genesis 30:2; Proverbs 1:15; Psalms 21:3.
רַגְלֵ/ךְ֙
regel
H7272
"foot"
N-fs | Suff
This word also means a foot, like when God says he will tread on the wicked in Malachi 4:3. It's used to describe human and animal feet, as well as the base of objects like tables or idols.
Definition: 1) foot 1a) foot, leg 1b) of God (anthropomorphic) 1c) of seraphim, cherubim, idols, animals, table 1d) according to the pace of (with prep) 1e) three times (feet, paces) Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Usage: Occurs in 232 OT verses. KJV: [idiom] be able to endure, [idiom] according as, [idiom] after, [idiom] coming, [idiom] follow, (broken-)foot(-ed, -stool), [idiom] great toe, [idiom] haunt, [idiom] journey, leg, [phrase] piss, [phrase] possession, time. See also: Genesis 8:9; 2 Samuel 22:39; Psalms 8:7.
מִ/יָּחֵ֔ף
yâchêph
H3182
"barefoot"
Prep | Adj
Being barefoot or unsandaled is described by this Hebrew word, which appears in Exodus and Isaiah, often symbolizing humility or mourning. In biblical times, removing shoes was a sign of respect or grief, and this word conveys that sense of vulnerability.
Definition: 1) barefoot 1a) bareness, being unshod (subst)
Usage: Occurs in 5 OT verses. KJV: barefoot, being unshod. See also: 2 Samuel 15:30; Isaiah 20:3; Isaiah 20:2.
ו/גורנ/ך
gôren
H1637
"threshing floor"
Conj | N-cs | Suff
A threshing floor is an open area where grain is separated from chaff, as seen in the book of Ruth. This word can also refer to a barn or empty space. The KJV Bible translates it as floor or place.
Definition: 1) threshing-floor 2) (TWOT) barn, barn floor, corn floor, void place
Usage: Occurs in 37 OT verses. KJV: (barn, corn, threshing-) floor, (threshing-, void) place. See also: Genesis 50:10; 1 Kings 22:10; Isaiah 21:10.
וּ/גְרוֹנֵ֖/ךְ
gârôwn
H1627
"throat"
Conj | N-ms | Suff
The throat refers to the neck or throat area, as in Ezekiel 38:21 where God says the open sepulchre will be stopped. It can also mean to speak aloud or mouth something.
Definition: 1) neck, throat 1a) neck 1b) throat 1b1) of open sepulchre (fig.)
Usage: Occurs in 8 OT verses. KJV: [idiom] aloud, mouth, neck, throat. See also: Psalms 5:10; Isaiah 3:16; Psalms 69:4.
מִ/צִּמְאָ֑ה
tsimʼâh
H6773
"parched"
Prep | N-fs
This word describes a state of being parched or dry, either physically or spiritually, and is used in the Bible to describe a lack of fulfillment or satisfaction, like in Isaiah 29:8 where it talks about a thirsty dream. It can also refer to a strong desire or craving.
Definition: parched condition, thirst, dehydration
Usage: Occurs in 1 OT verses. KJV: thirst. See also: Jeremiah 2:25.
וַ/תֹּאמְרִ֣י
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-2fs
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
נוֹאָ֔שׁ
yâʼash
H2976
"to despair"
V-Niphal
To despair or lose hope is the meaning of this word. It involves giving up or feeling desperate, like saying 'it's hopeless' in the face of a difficult situation.
Definition: 1) to despair 1a) (Niphal) to be despaired, be desperate 1b) (Piel) to cause to despair interj 2) it is hopeless!
Usage: Occurs in 6 OT verses. KJV: (cause to) despair, one that is desperate, be no hope. See also: 1 Samuel 27:1; Isaiah 57:10; Jeremiah 2:25.
ל֕וֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אָהַ֥בְתִּי
ʼâhab
H157
"to love"
V-Qal-Perf-1cs
To love means to have affection for someone or something, including family, romance, or God. It can also describe being a friend or having appetite for things like food or wisdom.
Definition: : lover 1) to love 1a) (Qal) 1a1) human love for another, includes family, and sexual 1a2) human appetite for objects such as food, drink, sleep, wisdom 1a3) human love for or to God 1a4) act of being a friend 1a4a) lover (participle) 1a4b) friend (participle) 1a5) God's love toward man 1a5a) to individual men 1a5b) to people Israel 1a5c) to righteousness 1b) (Niphal) 1b1) lovely (participle) 1b2) loveable (participle) 1c) (Piel) 1c1) friends 1c2) lovers (fig. of adulterers) 2) to like Also means: a.hav (אָהֵב ": friend" H0157H)
Usage: Occurs in 195 OT verses. KJV: (be-) love(-d, -ly, -r), like, friend. See also: Genesis 22:2; Psalms 116:1; Psalms 4:3.
זָרִ֖ים
zûwr
H2114
"be a stranger"
Adj
This word has several meanings, including being a stranger or foreigner, like when Abraham lived in Egypt as a foreigner. It can also mean to commit adultery, highlighting the idea of turning aside from what is right and proper, as warned against in Proverbs 5.
Definition: 1) to be strange, be a stranger 1a) (Qal) 1a1) to become estranged 1a2) strange, another, stranger, foreigner, an enemy (participle) 1a3) strange woman, prostitute, harlot (meton) 1b) (Niphal) to be estranged 1c) (Hophal) to be a stranger, be one alienated
Usage: Occurs in 76 OT verses. KJV: (come from) another (man, place), fanner, go away, (e-) strange(-r, thing, woman). See also: Exodus 29:33; Proverbs 11:15; Psalms 44:21.
וְ/אַחֲרֵי/הֶ֥ם
ʼachar
H310
"after"
Conj | Prep | Suff
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Definition: 1) after the following part, behind (of place), hinder, afterwards (of time) 1a) as an adverb 1a1) behind (of place) 1a2) afterwards (of time) 1b) as a preposition 1b1) behind, after (of place) 1b2) after (of time) 1b3) besides 1c) as a conjunction 1c) after that 1d) as a substantive 1d1) hinder part 1e) with other prepositions 1e1) from behind 1e2) from following after
Usage: Occurs in 664 OT verses. KJV: after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, [phrase] out (over) live, [phrase] persecute, posterity, pursuing, remnant, seeing, since, thence(-forth), when, with. See also: Genesis 5:4; Exodus 18:2; Joshua 8:14.
אֵלֵֽךְ
yâlak
H3212
"to walk"
V-Qal-Imperf-1cs
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
Study Notes — Jeremiah 2:25
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 2:25 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 2:25
- Jamieson-Fausset-Brown on Jeremiah 2:25
- Matthew Poole's Commentary on Jeremiah 2:25
- Trapp's Commentary on Jeremiah 2:25
- Ellicott's Commentary on Jeremiah 2:25
- Adam Clarke's Commentary on Jeremiah 2:25
- Cambridge Bible on Jeremiah 2:25
- Barnes' Notes on Jeremiah 2:25
- Whedon's Commentary on Jeremiah 2:25
- Sermons on Jeremiah 2:25
Context — Israel’s Unfaithfulness
23“How can you say, ‘I am not defiled; I have not run after the Baals’? Look at your behavior in the valley; acknowledge what you have done. You are a swift young she-camel galloping here and there,
24a wild donkey at home in the wilderness, sniffing the wind in the heat of her desire. Who can restrain her passion? All who seek her need not weary themselves; in mating season they will find her.
25You should have kept your feet from going bare and your throat from being thirsty. But you said, ‘It is hopeless! For I love foreign gods, and I must go after them.’
26As the thief is ashamed when he is caught, so the house of Israel is disgraced. They, their kings, their officials, their priests, and their prophets 27say to a tree, ‘You are my father,’ and to a stone, ‘You gave me birth.’ They have turned their backs to Me and not their faces. Yet in the time of trouble, they say, ‘Rise up and save us!’Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:16 | They provoked His jealousy with foreign gods; they enraged Him with abominations. |
| 2 | Jeremiah 18:12 | But they will reply, ‘It is hopeless. We will follow our own plans, and each of us will act according to the stubbornness of his evil heart.’” |
| 3 | Jeremiah 3:13 | Only acknowledge your guilt, that you have rebelled against the LORD your God. You have scattered your favors to foreign gods under every green tree and have not obeyed My voice,’” declares the LORD. |
| 4 | Romans 8:24 | For in this hope we were saved; but hope that is seen is no hope at all. Who hopes for what he can already see? |
| 5 | Isaiah 57:10 | You are wearied by your many journeys, but you did not say, “There is no hope!” You found renewal of your strength; therefore you did not grow weak. |
| 6 | Isaiah 2:6 | For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east; they are soothsayers like the Philistines; they strike hands with the children of foreigners. |
| 7 | Isaiah 20:2–4 | the LORD had already spoken through Isaiah son of Amoz, saying, “Go, remove the sackcloth from your waist and the sandals from your feet.” And Isaiah did so, walking around naked and barefoot. Then the LORD said, “Just as My servant Isaiah has gone naked and barefoot for three years as a sign and omen against Egypt and Cush, so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks—to Egypt’s shame. |
| 8 | Deuteronomy 28:48 | you will serve your enemies the LORD will send against you in famine, thirst, nakedness, and destitution. He will place an iron yoke on your neck until He has destroyed you. |
| 9 | Lamentations 4:4 | The nursing infant’s tongue clings in thirst to the roof of his mouth. Little children beg for bread, but no one gives them any. |
| 10 | Deuteronomy 29:19–20 | because when such a person hears the words of this oath, he invokes a blessing on himself, saying, ‘I will have peace, even though I walk in the stubbornness of my own heart.’ This will bring disaster on the watered land as well as the dry. The LORD will never be willing to forgive him. Instead, His anger and jealousy will burn against that man, and every curse written in this book will fall upon him. The LORD will blot out his name from under heaven |
Jeremiah 2:25 Summary
[This verse is warning the people of Israel that their love for foreign gods will lead to spiritual emptiness and poverty. It's like they are trying to find water in a dry and barren land, but it's not satisfying their thirst. As it says in Jeremiah 2:13, God is the 'spring of living water', and when we turn away from Him, we will never find true satisfaction. By pursuing idols, we are essentially saying 'it is hopeless' to find fulfillment in God, and this is a tragic mistake.]
Frequently Asked Questions
What does it mean to have 'feet from going bare and throat from being thirsty' in Jeremiah 2:25?
This phrase is a metaphor for the consequences of idolatry, where the people of Israel are warned that their pursuit of foreign gods will lead to spiritual poverty and emptiness, as seen in Jeremiah 2:13, where God says they have 'forsaken Me, the spring of living water'
Why does the verse say 'It is hopeless'?
The people of Israel have become so entrenched in their idolatry that they feel it is hopeless to turn back to God, as they are deeply in love with the false gods they have adopted, similar to the situation in Ezekiel 16:30, where God says 'you were not like a prostitute, because you scorned payment'
What is the significance of 'I love foreign gods, and I must go after them'?
This statement highlights the depth of Israel's spiritual adultery, where they have given their hearts to idols and are now driven to pursue them, as seen in Exodus 20:3, where God commands 'you shall have no other gods before Me'
How does this verse relate to the overall theme of Jeremiah?
This verse is part of Jeremiah's call to repentance, where he urges the people of Israel to turn back to God and away from their idolatrous ways, as seen in Jeremiah 3:12-13, where God says 'return to Me, and I will return to you'
Reflection Questions
- What are the 'foreign gods' that I may be pursuing in my own life, and how can I turn back to the one true God?
- In what ways have I experienced spiritual poverty or emptiness as a result of chasing after things that are not of God?
- How can I cultivate a deeper love for God and a greater desire to follow Him, rather than being driven by my own desires and passions?
- What does it mean for me to 'keep my feet from going bare and my throat from being thirsty' in my own spiritual journey, and how can I apply this principle in practical ways?
Gill's Exposition on Jeremiah 2:25
Withhold thy foot from being unshod,.... That it may not be unshod, be naked and bare.
Jamieson-Fausset-Brown on Jeremiah 2:25
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Matthew Poole's Commentary on Jeremiah 2:25
Withhold thy foot from being unshod; good counsel given them by the prophet to tarry at home; either that they do not go a gadding after their spiritual or corporal adulteries, or seek foreign aids, thereby to wear out their shoes; a metonymy of the effect, : or, that thou put not off thy shoes to go into the bed of lust, or uncover thy feet; a modest Hebrew expression, as also of other languages, for exposing thy nakedness, : or, take not those courses that will reduce thee to poverty, to go bare-foot, and bare-legged, and to want wherewith to quench thy thirst, as in the next clause, Proverbs 6 26 Isaiah 20:2,4. See . There is no hope: she seems to return a cross answer, the word pointing at somewhat that is desperate, . It either expresseth the desperateness of their condition: q.d. We are as bad as we can be, and there is no hope that God should receive us into favour. Or, else by way of interrogation, Is there no hope? May we not hold on still, and prosper? Must we desist from our ways? No, we will not; but we will go after other gods, and they shall defend us, . Or the desperateness of their resolution upon it: q.d.
We care not since there is no remedy; you lose your labour to go about to reclaim us; which agrees with the next clause. Strangers, viz. idols, or strange gods. After them will I go, come what will of it.
Trapp's Commentary on Jeremiah 2:25
Jeremiah 2:25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.Ver. 25. Withhold thy foot from being unshod, &c.] Cease thy vain vagaries to the wearing out of thy shoes, and exposing thyself to extreme thirst; or rather take a timely course to prevent captivity, and the miseries that attend it. But thou saidst, There is no hope,] viz., Of reclaiming us; we are resolved on our course, and will take our swing in sin whatsoever come of it. Some grow desperately sinful, saith a reverend modern writer, like those Italian senators that, despairing of their lives, when upon submission they had been promised their lives, yet being conscious of their villany made a curious banquet, and at the end thereof, every man drank up his glass of poison and killed himself; so men, feeling such horrible hard hearts, and privy to such notorious sins, they cast away souls and all for lust, and so perish woefully, because they lived desperately and so securely. Mr Shepherd’ s Sincere Convert, 222.
Ellicott's Commentary on Jeremiah 2:25
(25) Withhold thy foot.—From the brute types of passion the prophet passes to the human. Here he has Hosea as giving a prototype (Hosea 2:5; Hosea 2:7), perhaps also Isaiah (Isaiah 23:15-16). The picture may probably enough have been drawn from the life, but that sketched in Proverbs 7:10-23 may well have supplied the outline. Jehovah, as her true husband, bids the apostate wife to refrain for very shame from acting as the harlot, rushing barefoot into the streets, panting, as with a thirst that craves to be quenched, for the gratification of her desires. The “unshod” may possibly refer to one feature of the worship of Baal or Ashtaroth, men and women taking off their shoes when they entered into their temples, as being holy ground (Exodus 3:5), and joining in orgiastic dances. Thou saidst, There is no hope: no.—Here also we find a parallel to the thought and language of Hosea. There the one effectual remedy for the evil into which the apostate wife had fallen was to speak to her heart, and to open the door of hope (Hosea 2:14-15). Now the malignity of the evil is shown by the loss of all hope of recovery in returning to Jehovah:— “Small sins the heart first desecrate, At last despair persuades to great.” Like Gomer, she will go after her “lovers,” though they are “strangers,” as if they were her only protectors. It would seem, from the recurrence of the phrase in Jeremiah 18:12, as if it were the formula of a despairing fatalism, like the proverb of the fathers eating sour grapes (Jeremiah 31:29-30; Ezekiel 18:2).
Adam Clarke's Commentary on Jeremiah 2:25
Verse 25. Withhold thy foot from being unshod] When it was said to them, "Cease from discovering thy feet; prostitute thyself no more to thy idols." And thy throat from thirst] Drink no more of their libations, nor use those potions which tend only to increase thy appetite for pollution. Thou didst say, There is no hope: it is useless to advise me thus; I am determined; I have loved these strange gods, and to them will I cleave.
Cambridge Bible on Jeremiah 2:25
25. Withhold thy foot from being unshod, and thy throat from thirst] Do not pursue thy shameless quest in recklessness and heat, till thy sandals are worn out, and thy throat parched. The words of the reply, the first part of which we might render, “Hopeless! No!” express the desperate determination to continue in sin. strangers] i.e. foreign gods. Cp. Deuteronomy 32:16.
Barnes' Notes on Jeremiah 2:25
God the true husband exhorts Israel not to run barefoot, and with parched throat, like a shameless adulteress, after strangers. There is no hope - i. e., It is in vain.
Whedon's Commentary on Jeremiah 2:25
25. Withhold… from being unshod — Running so eagerly after illicit love as to go with unsandalled feet and thirsty throat. No hope — Your warning is vain and useless: we have made our election.
Sermons on Jeremiah 2:25
| Sermon | Description | |
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The One Thing Guaranteed to End All Marriages by Shane Idleman | This sermon emphasizes the importance of unconditional love and respect in marriages, focusing on the need for husbands to love their wives sacrificially as Christ loved the church |
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Of Resignation to the Will of God. by John Gill | John Gill emphasizes the necessity of resigning our will to God's will, particularly during difficult times, as a true expression of faith and self-denial. He illustrates this thro |
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God Is Willing to Save Wicked, Hardened Sinners! by David Wilkerson | David Wilkerson emphasizes God's unwavering willingness and power to save even the most hardened sinners, as seen in the plight of Judah who doubted His ability to redeem them from |
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Moral Blindness by E.L. Bevir | E.L. Bevir preaches about moral blindness throughout history, highlighting how infatuation and pride have led to destruction in various civilizations, including the Jewish nation, |
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(Basics) 65. Lying by Zac Poonen | In this sermon, the preacher discusses the widespread sin of lying and its destructive impact on relationships. He refers to John 8:44, where Jesus tells the Jews who believed in H |
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Personal Revival by Bill McLeod | In this sermon, the speaker shares personal stories and experiences to illustrate the importance of acknowledging one's sins and seeking God's forgiveness. He recounts a childhood |
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Why Revival Tarries by William McCrea | In this sermon, the preacher emphasizes the importance of attending prayer meetings and participating in gospel campaigns. He highlights the significance of prayer in serving God a |