Jeremiah 9:25

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Jeremiah 9:25 in Multiple Translations

Berean Standard Bible BSB

“Behold, the days are coming,” declares the LORD, “when I will punish all who are circumcised yet uncircumcised:

King James Version KJV

¶ Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;

American Standard Version ASV

Behold, the days come, saith Jehovah, that I will punish all them that are circumcised in their uncircumcision:

Bible in Basic English BBE

See, the day is coming, says the Lord, when I will send punishment on all those who have circumcision in the flesh;

Free Bible Version FBV

Watch out, for the time is coming, declares the Lord, when I will punish all who are only physically circumcised.

Geneva Bible 1599 GNV

Beholde, the dayes come, sayth the Lord, that I wil visite all them, which are circumcised with the vncircumcised:

Young's Literal Translation YLT

Lo, days are coming — an affirmation of Jehovah, And I have laid a charge on all circumcised in the foreskin,

World English Bible WEB

“Behold, the days come,” says the LORD, “that I will punish all those who are circumcised only in their flesh:

Noah Webster Bible WBS

Behold, the days come, saith the LORD, that I will punish all them who are circumcised with the uncircumcised;

Douay-Rheims 1899 DRV

Behold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised.

Translation for Translators T4T

There will be a time when I will punish all those people of Egypt and of the Moab people-group and of the Edom people-group and of the Ammon people-group, all those people who live close to desert areas (OR, who cut their hair short to please their gods) far from Judah, all those people who have changed their bodies by circumcising them [MET] but who have not changed their inner beings. I will punish the people of Judah also, because they have not changed their inner beings, either.”

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Berean Amplified Bible — Jeremiah 9:25

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 9:25 Interlinear (Deep Study)

BIB

HEB עַל מִצְרַ֣יִם וְ/עַל יְהוּדָ֗ה וְ/עַל אֱד֞וֹם וְ/עַל בְּנֵ֤י עַמּוֹן֙ וְ/עַל מוֹאָ֔ב וְ/עַל֙ כָּל קְצוּצֵ֣י פֵאָ֔ה הַ/יֹּשְׁבִ֖ים בַּ/מִּדְבָּ֑ר כִּ֤י כָל הַ/גּוֹיִם֙ עֲרֵלִ֔ים וְ/כָל בֵּ֥ית יִשְׂרָאֵ֖ל עַרְלֵי לֵֽב

עַל ʻal H5921 upon Prep

מִצְרַ֣יִם Mitsrayim H4714 Egypt N-proper

וְ/עַל ʻal H5921 upon Conj | Prep

יְהוּדָ֗ה Yᵉhûwdâh H3063 Judah N-proper

וְ/עַל ʻal H5921 upon Conj | Prep

אֱד֞וֹם ʼĔdôm H123 Edom N-proper

וְ/עַל ʻal H5921 upon Conj | Prep

בְּנֵ֤י bên H1121 son N-mp

עַמּוֹן֙ ʻAmmôwn H5983 Ammon N-proper

וְ/עַל ʻal H5921 upon Conj | Prep

מוֹאָ֔ב Môwʼâb H4124 Moab N-proper

וְ/עַל֙ ʻal H5921 upon Conj | Prep

כָּל kôl H3605 all N-ms

קְצוּצֵ֣י qâtsats H7112 to cut V-Qal-Inf-c

פֵאָ֔ה pêʼâh H6285 side N-fs

הַ/יֹּשְׁבִ֖ים yâshab H3427 to dwell Art | V-Qal

בַּ/מִּדְבָּ֑ר midbâr H4057 mouth Prep | N-ms

כִּ֤י kîy H3588 for Conj

כָל kôl H3605 all N-ms

הַ/גּוֹיִם֙ gôwy H1471 Gentile Art | N-mp

עֲרֵלִ֔ים ʻârêl H6189 uncircumcised Adj

וְ/כָל kôl H3605 all Conj | N-ms

בֵּ֥ית bayith H1004 place N-ms

יִשְׂרָאֵ֖ל Yisrâʼêl H3478 Israel N-proper

עַרְלֵי ʻârêl H6189 uncircumcised Adj

לֵֽב lêb H3820 heart N-ms

Hebrew Word Study

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Hebrew Word Reference — Jeremiah 9:25

עַל ʻal H5921 "upon" Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)

Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.

מִצְרַ֣יִם Mitsrayim H4714 "Egypt" N-proper

This word means Egypt, a country in northeastern Africa, and is used in the Bible to describe the land and its people. It appears in books like Genesis and Isaiah, often referring to the Nile River and the Egyptians. Egypt is an important setting for many biblical events.

Definition: § Egypt = "land of the Copts" a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows Egyptians = "double straits" adj 2) the inhabitants or natives of Egypt

Usage: Occurs in 569 OT verses. KJV: Egypt, Egyptians, Mizraim. See also: Genesis 10:6; Exodus 6:13; Exodus 34:18.

וְ/עַל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

יְהוּדָ֗ה Yᵉhûwdâh H3063 "Judah" N-proper

Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.

Definition: § Judah = "praised" the tribe descended from Judah the son of Jacob

Usage: Occurs in 754 OT verses. KJV: Judah. See also: Genesis 29:35; 1 Samuel 23:3; 2 Kings 14:13.

וְ/עַל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

אֱד֞וֹם ʼĔdôm H123 "Edom" N-proper

Edom was the twin brother of Jacob and the region where he lived. He was the son of Isaac and Rebekah, and his story is told in Genesis 25. Edom is also another name for Esau.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.25; son of: Isaac (H3327) and Rebekah (H7259); brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258); father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54; Another name of e.sav (עֵשָׂו "Esau" H6215G) § Edom = "red" 1) Edom 2) Edomite, Idumean-descendants of Esau 3) land of Edom, Idumea-land south and south east of Palestine

Usage: Occurs in 93 OT verses. KJV: Edom, Edomites, Idumea. See also: Genesis 25:30; 1 Chronicles 1:54; Psalms 60:2.

וְ/עַל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

בְּנֵ֤י bên H1121 "son" N-mp

In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.

Definition: : child/son

Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.

עַמּוֹן֙ ʻAmmôwn H5983 "Ammon" N-proper

Ammon refers to a son of Lot and his descendants, who lived in Transjordan. The Ammonites are mentioned in the Bible as a distinct people. They appear in the book of Genesis and are also referenced in the history of the Israelites.

Definition: § Ammon = "tribal" a people dwelling in Transjordan descended from Lot through Ben-ammi

Usage: Occurs in 98 OT verses. KJV: Ammon, Ammonites. See also: Genesis 19:38; 2 Samuel 11:1; Psalms 83:8.

וְ/עַל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

מוֹאָ֔ב Môwʼâb H4124 "Moab" N-proper

Moab refers to the land and descendants of the son of Lot, who was born out of an incestuous relationship. The land of Moab is mentioned in the book of Numbers and the book of Ruth.

Definition: Combined with a.ra.vah (עֲרָבָה " Plains" H6160I) § Moab = "of his father" the land inhabited by the descendants of the son of Lot

Usage: Occurs in 158 OT verses. KJV: Moab. See also: Genesis 19:37; 2 Kings 3:21; Psalms 60:10.

וְ/עַל֙ ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

כָּל kôl H3605 "all" N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

קְצוּצֵ֣י qâtsats H7112 "to cut" V-Qal-Inf-c

This verb means to cut something off, either physically or figuratively. It is used in the Bible to describe cutting off a branch or a piece of wood, and also to describe being cut off from a group or community.

Definition: 1) to cut off 1a) (Qal) to cut off 1b) (Piel) to cut or hew off, cut in two, cut in pieces 1c) (Pual) to be cut or hewn off Aramaic equivalent: qe.tsats (קְצַץ "to cut" H7113)

Usage: Occurs in 14 OT verses. KJV: cut (asunder, in pieces, in sunder, off), [idiom] utmost. See also: Exodus 39:3; 2 Kings 24:13; Psalms 46:10.

פֵאָ֔ה pêʼâh H6285 "side" N-fs

This word refers to the side or corner of something, like the edge of a room or a region. It is used in the Bible to describe geography or location. In the KJV, it is translated as 'corner' or 'side'.

Definition: 1) corner, edge, side, quarter, extremity 1a) corner 1b) side

Usage: Occurs in 59 OT verses. KJV: corner, end, quarter, side. See also: Exodus 25:26; Jeremiah 25:23; Jeremiah 9:25.

הַ/יֹּשְׁבִ֖ים yâshab H3427 "to dwell" Art | V-Qal

This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.

Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.

בַּ/מִּדְבָּ֑ר midbâr H4057 "mouth" Prep | N-ms

The wilderness refers to a desert or open field, like the one the Israelites wandered in after leaving Egypt. It can also mean a place of solitude or a region without many people. In the Bible, it is often associated with the journey to the Promised Land.

Definition: 1) mouth 1a) mouth (as organ of speech)

Usage: Occurs in 257 OT verses. KJV: desert, south, speech, wilderness. See also: Genesis 14:6; Joshua 5:4; Psalms 29:8.

כִּ֤י 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.

כָל kôl H3605 "all" N-ms

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

הַ/גּוֹיִם֙ gôwy H1471 "Gentile" Art | N-mp

This word refers to a Gentile, someone who is not Hebrew or Israeli. It can also describe a large group of animals or a nation of people, emphasizing their unity and shared identity.

Definition: 1) nation, people 1a) nation, people 1a1) usually of non-Hebrew people 1a2) of descendants of Abraham 1a3) of Israel 1b) of swarm of locusts, other animals (fig.) 1c) Goyim? = "nations" Also named: ethnos (ἔθνος "Gentiles" G1484)

Usage: Occurs in 511 OT verses. KJV: Gentile, heathen, nation, people. See also: Genesis 10:5; Judges 4:16; Psalms 2:1.

עֲרֵלִ֔ים ʻârêl H6189 "uncircumcised" Adj

This Hebrew word describes someone who is uncircumcised, meaning they still have their foreskin. It is used to distinguish between Jews and non-Jews, as seen in Acts 7.

Definition: uncircumcised, having foreskin

Usage: Occurs in 32 OT verses. KJV: uncircumcised (person). See also: Genesis 17:14; Jeremiah 6:10; Isaiah 52:1.

וְ/כָל kôl H3605 "all" Conj | N-ms

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

בֵּ֥ית bayith H1004 "place" N-ms

The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.

Definition: nm place, origin, between

Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.

יִשְׂרָאֵ֖ל Yisrâʼêl H3478 "Israel" N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

עַרְלֵי ʻârêl H6189 "uncircumcised" Adj

This Hebrew word describes someone who is uncircumcised, meaning they still have their foreskin. It is used to distinguish between Jews and non-Jews, as seen in Acts 7.

Definition: uncircumcised, having foreskin

Usage: Occurs in 32 OT verses. KJV: uncircumcised (person). See also: Genesis 17:14; Jeremiah 6:10; Isaiah 52:1.

לֵֽב lêb H3820 "heart" N-ms

Leb refers to the heart, but also represents feelings, will, and intellect in the Bible. It is used figuratively to describe the center of something, and is often translated as heart or mind. Leb is a complex concept that encompasses emotions and thoughts.

Definition: 1) inner man, mind, will, heart, understanding 1a) inner part, midst 1a1) midst (of things) 1a2) heart (of man) 1a3) soul, heart (of man) 1a4) mind, knowledge, thinking, reflection, memory 1a5) inclination, resolution, determination (of will) 1a6) conscience 1a7) heart (of moral character) 1a8) as seat of appetites 1a9) as seat of emotions and passions 1a10) as seat of courage

Usage: Occurs in 552 OT verses. KJV: [phrase] care for, comfortably, consent, [idiom] considered, courag(-eous), friend(-ly), ((broken-), (hard-), (merry-), (stiff-), (stout-), double) heart(-ed), [idiom] heed, [idiom] I, kindly, midst, mind(-ed), [idiom] regard(-ed), [idiom] themselves, [idiom] unawares, understanding, [idiom] well, willingly, wisdom. See also: Genesis 6:5; 2 Samuel 13:33; Psalms 4:8.

Study Notes — Jeremiah 9:25

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Context
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Context — A Lament over Zion

23This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. 24But let him who boasts boast in this, that he understands and knows Me, that I am the LORD, who exercises loving devotion, justice and righteousness on the earth— for I delight in these things,” declares the LORD.

25“Behold, the days are coming,” declares the LORD, “when I will punish all who are circumcised only in the flesh—

26Egypt, Judah, Edom, Ammon, Moab, and all the inhabitants of the desert who clip the hair of their temples. For all these nations are uncircumcised, and the whole house of Israel is uncircumcised in heart.”

Cross References

	Reference	Text (BSB)
1	Romans 2:8–9	But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger. There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;
2	Galatians 5:2–6	Take notice: I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I testify to every man who gets himself circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been severed from Christ; you have fallen away from grace. But by faith we eagerly await through the Spirit the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
3	Romans 2:25–26	Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision. If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision?
4	Ezekiel 32:19–32	Whom do you surpass in beauty? Go down and be placed with the uncircumcised! They will fall among those slain by the sword. The sword is appointed! Let them drag her away along with all her multitudes. Mighty chiefs will speak from the midst of Sheol about Egypt and her allies: ‘They have come down and lie with the uncircumcised, with those slain by the sword.’ Assyria is there with her whole company; her graves are all around her. All of them are slain, fallen by the sword. Her graves are set in the depths of the Pit, and her company is all around her grave. All of them are slain, fallen by the sword— those who once spread terror in the land of the living. Elam is there with all her multitudes around her grave. All of them are slain, fallen by the sword— those who went down uncircumcised to the earth below, who once spread their terror in the land of the living. They bear their disgrace with those who descend to the Pit. Among the slain they prepare a resting place for Elam with all her hordes, with her graves all around her. All of them are uncircumcised, slain by the sword, although their terror was once spread in the land of the living. They bear their disgrace with those who descend to the Pit. They are placed among the slain. Meshech and Tubal are there with all their multitudes, with their graves all around them. All of them are uncircumcised, slain by the sword, because they spread their terror in the land of the living. They do not lie down with the fallen warriors of old, who went down to Sheol with their weapons of war, whose swords were placed under their heads, whose shields rested on their bones, although the terror of the mighty was once in the land of the living. But you too will be shattered and lie down among the uncircumcised, with those slain by the sword. Edom is there, and all her kings and princes, who despite their might are laid among those slain by the sword. They lie down with the uncircumcised, with those who descend to the Pit. All the leaders of the north and all the Sidonians are there; they went down in disgrace with the slain, despite the terror of their might. They lie uncircumcised with those slain by the sword and bear their shame with those who descend to the Pit. Pharaoh will see them and be comforted over all his multitude— Pharaoh and all his army, slain by the sword, declares the Lord GOD. For I will spread My terror in the land of the living, so that Pharaoh and all his multitude will be laid to rest among the uncircumcised, with those slain by the sword, declares the Lord GOD.”
5	Ezekiel 28:10	You will die the death of the uncircumcised at the hands of foreigners. For I have spoken, declares the Lord GOD.”
6	Amos 3:2	“Only you have I known from all the families of the earth; therefore I will punish you for all your iniquities.”

Jeremiah 9:25 Summary

This verse is saying that God is going to punish people who look like they are following Him on the outside, but are not really following Him on the inside. It's like if someone went to church every week, but didn't really care about what God says or wants. God wants our hearts to be changed, not just our actions, as seen in 1 Samuel 16:7. He wants us to truly know and love Him, and to live our lives in a way that shows that, as described in Jeremiah 9:24. By focusing on our outward actions without a genuine heart change, we can be like the Pharisees in Matthew 23:25-28, who were more concerned with appearances than with truly following God.

Frequently Asked Questions

What does it mean to be circumcised yet uncircumcised?

In Jeremiah 9:25, being circumcised yet uncircumcised refers to those who have undergone the outward ritual of circumcision, but have not experienced a genuine change of heart, as described in Deuteronomy 10:16 and Jeremiah 4:4.

Why does God punish those who are circumcised yet uncircumcised?

God punishes those who are circumcised yet uncircumcised because they have not truly submitted to Him, despite their outward appearances, as seen in Matthew 23:25-28, where Jesus condemns the Pharisees for their hypocrisy.

Is this verse only talking about the Israelites?

While the verse does mention the house of Israel, it also mentions other nations, such as Egypt, Judah, Edom, Ammon, and Moab, indicating that God's judgment is not limited to one people group, but is universal, as seen in Romans 2:12-16.

What is the significance of the phrase 'Behold, the days are coming'?

The phrase 'Behold, the days are coming' is a common prophetic expression in the Bible, used to introduce a future event or judgment, such as in Isaiah 39:6 and Ezekiel 38:16, emphasizing the certainty and importance of what is to come.

Reflection Questions

What are some ways that I may be 'circumcised yet uncircumcised' in my own life, outwardly following God's commands but lacking a genuine heart change?
How can I ensure that my faith is not just about outward appearances, but is a genuine reflection of my heart's devotion to God?
What are some areas in my life where I may be trying to earn God's favor through my own efforts, rather than relying on His grace and mercy, as seen in Ephesians 2:8-9?
How can I cultivate a deeper understanding of God's character, as described in Jeremiah 9:24, and let that understanding shape my daily life and decisions?

Gill's Exposition on Jeremiah 9:25

Behold, the days come, saith the Lord,.... Or, "are coming" (h); it seems to respect the time after the Babylonish captivity, when the punishment after threatened took place, and not before: that I

Jamieson-Fausset-Brown on Jeremiah 9:25

Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; I will punish all them which are circumcised with the uncircumcised - rather, 'all

Matthew Poole's Commentary on Jeremiah 9:25

I will punish, viz. by the Babylonians, all them which are circumcised: q.d. Do not think to insist upon your external privilege of circumcision, that you are Abraham’ s natural seed, and thereby distinguished from other nations, as you sometimes were wont to do of the temple, that you had God in the midst of you. Do not think that shall privilege you: for you shall see it shall not be long ere I bring the Chaldeans upon those other nations, which either are circumcised in the flesh as well as you, and upon you also, who are uncircumcised in heart as well as they: or whether circumcision was lost, as being cast off by them, and so they were indeed uncircumcised; God tells them they shall fare alike: hence in the next verse he ranks Judah next to Egypt among the other uncircumcised nations; for he looks to the circumcision of the heart, not of the body; to inward worship, not outward only; therefore some read it the circumcised in uncirumcision.

Trapp's Commentary on Jeremiah 9:25

Jeremiah 9:25 Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised;Ver. 25. That I will punish all them, &c.] Promiscuously and impartially. That are circumcised.] Some read it, The circumcised in uncircumcision. Unregenerate Israel, notwithstanding their circumcision, are to God as Ethiopians.

Ellicott's Commentary on Jeremiah 9:25

(25) I will punish all them which are circumcised with the uncircumcised.—The passage is difficult, but the English verse is misleading. Better, I will punish all those that are circumcised in uncircumcision—all, i.e., who have the outward sign, but not the inward purity of which it was the symbol. In the day of God’s judgments (this being the connecting link with the preceding verse) there would be no difference between the Jew and other races who like him practised circumcision on the one hand, and the outlying heathen world on the other. Here, again, Jeremiah anticipated St. Paul, “To the Jew first, and also to the Gentile; for there is no respect of persons with God” (Romans 2:9). The true circumcision is that which is “in the spirit, not in the letter” (Romans 2:29).

Adam Clarke's Commentary on Jeremiah 9:25

Verse 25. I will punish all them which are circumcised with the uncircumcised] Do not imagine that you, because of your crimes, are the only objects of my displeasure; the circumcised and the uncircumcised, the Jew and the Gentile, shall equally feel the stroke of my justice, their transgressions being alike, after their advantages and disadvantages are duly compared. In like manner, other nations also were delivered into the hands of Nebuchadnezzar, these he immediately enumerates: Egypt and Edom, and the Moabites and the Ammonites, and the Arabians of the desert. All these nations were uncircumcised in that way which God required that rite to be practised as a sign of his covenant; and the Israelites, that did practise it as a sign of that covenant, did not attend to its spiritual meaning, for they were all uncircumcised in heart. And it may be remarked, that these people were in general confederated against the Chaldeans.

Cambridge Bible on Jeremiah 9:25

23–26. See summary introducing the section. Piety alone is the source of true glory. Circumcision, as the mere external mark of the covenant, of itself brings no man, Jew or otherwise, favour with God. 23, 24, and 25, 26 form two detached utterances, which have no relation to this context, and we cannot now say where they should be placed. The former is quite in agreement with other sayings of the prophet (Jeremiah 8:9, Jeremiah 17:5 f., Jeremiah 22:13 ff.). It is accordingly retained as his by Gi. and Co., while Du. rejects it.

Barnes' Notes on Jeremiah 9:25

All them which are circumcised ... - Rather, “all circumcised in uncircumcision,” i. e., all who though outwardly circumcised have no corresponding inward purity.

Whedon's Commentary on Jeremiah 9:25

3. The Means of Escape from Impending Punishment. — Jeremiah 9:25 to Jeremiah 10:25.25. Circumcised with the uncircumcised — Rather, circumcised in uncircumcision; literally, with the foreskin.

Sermons on Jeremiah 9:25

	Sermon	Description
	Two Safety Reminders: Rejoice and Beware by James Jennings by James Malachi Jennings	This sermon from Philippians emphasizes the importance of rejoicing in the Lord and being aware of false teachers who promote a works-based salvation. Paul warns against the circum
	Studies in Romans-02 by William MacDonald	In this sermon, the apostle Paul teaches about the judgment of God. He emphasizes that God's judgment is based on truth and not on incomplete or circumstantial evidence. Those who
	Lake Geneva Bible Conference 1984-03 Romans 2:1-16 by William MacDonald	In this sermon, the speaker discusses the judgment of God and how it will be without respect of persons. He emphasizes that God's judgment will be according to the law and truth, a
	(Romans) Faith or Works? by Brian Brodersen	In this sermon, the speaker discusses the lack of understanding among Roman Catholics about how to attain salvation. He highlights the fact that many Catholic leaders are also unaw
	The Portion of the Wicked by Jonathan Edwards	Jonathan Edwards preaches about the justice of God in allotting indignation, wrath, tribulation, and anguish to wicked men, emphasizing that their sinful nature and refusal to repe
	1 Peter 4:17 by John Gill	John Gill emphasizes that judgment begins at the house of God, referring to either the temple in Jerusalem or the church, where God’s presence dwells. He explains that this judgmen
	Surrendered to His Love by David Wilkerson	David Wilkerson emphasizes the necessity of surrendering to God's love, highlighting that many troubles stem from our own disobedience and self-seeking behavior. He points out that