King James Version

What Does Jeremiah 25:29 Mean?

Jeremiah 25:29 in the King James Version says “For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not...” — study this verse from Jeremiah chapter 25 with commentary, cross-references, and original Hebrew word analysis.

“For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. which: Heb. upon which my name is called”

Jeremiah 25:29 · KJV

Context

27

Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.

28

And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.

29

For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. which: Heb. upon which my name is called

30

Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.

31

A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD.

Read Jeremiah 25 full chapter

Commentary

KJV Study Commentary
For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. The phrase bāʿîr ʾăsher-niqrāʾ šĕmî ʿāleyhā (בָעִיר אֲשֶׁר־נִקְרָא שְׁמִי עָלֶיהָ, the city which is called by my name) refers to Jerusalem, the temple city bearing Yahweh's name. The logic is compelling: if God judges His own covenant city and people, how can pagan nations expect exemption? The rhetorical question wĕʾattem hinnāqēh tinnāqû (וְאַתֶּם הִנָּקֵה תִנָּקוּ, and should you be utterly unpunished?) expects a negative answer.

The emphatic denial lōʾ ṯinnāqû (לֹא תִנָּקוּ, you shall not be unpunished) reinforces certainty. Peter echoes this principle: 'judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?' (1 Peter 4:17). Greater privilege brings greater accountability. If covenant people face judgment for unfaithfulness, how much more those who never acknowledged the true God? Yet the reverse is also true—if God judges His own people to purify and restore them, there is hope for gentiles who repent (Romans 11:11-32).

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Historical & Cultural Context

This argument would resonate powerfully with ancient Near Eastern peoples. Jerusalem was famous as the city of the great God Yahweh, housing the magnificent temple. If even this privileged city faced destruction, no city was safe. The logic was inescapable. When Jerusalem fell (586 BC), surrounding nations recognized this as divine judgment, not merely military defeat (Lamentations 2:15-16). The theological implications were clear: if Yahweh judged His own people, all nations stood accountable before Him.

Reflection Questions

  1. How does the principle 'judgment begins with God's people' challenge the assumption that church membership or religious heritage guarantees security?
  2. What does God's judgment of Jerusalem teach about the relationship between privilege and accountability?
  3. If God judges those who know Him for unfaithfulness, what does this imply about the certainty of judgment for those who have never acknowledged Him?

Original Language Analysis

Hebrew · 26 words
כִּי֩1 of 26
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

הִנֵּ֨ה2 of 26
H2009

lo!

בָעִ֜יר3 of 26

“on the city”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

אֲשֶׁ֧ר4 of 26
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

קֹרֵא֙5 of 26

“for I will call”

H7121

to call out to (i.e., properly, address by name, but used in a wide variety of applications)

שְׁמִ֣י6 of 26

“by my name”

H8034

an appellation, as a mark or memorial of individuality; by implication honor, authority, character

עָלֶ֗יהָ7 of 26
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

אָֽנֹכִי֙8 of 26
H595

i

מֵחֵ֣ל9 of 26

“For lo I begin”

H2490

properly, to bore, i.e., (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin

לְהָרַ֔ע10 of 26

“to bring evil”

H7489

properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e., bad (physically, socially or morally)

וְאַתֶּ֖ם11 of 26
H859

thou and thee, or (plural) ye and you

תִנָּק֔וּ12 of 26

“Ye shall not be unpunished”

H5352

to be (or make) clean (literally or figuratively); by implication (in an adverse sense) to be bare, i.e., extirpated

תִנָּק֔וּ13 of 26

“Ye shall not be unpunished”

H5352

to be (or make) clean (literally or figuratively); by implication (in an adverse sense) to be bare, i.e., extirpated

לֹ֣א14 of 26
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

תִנָּק֔וּ15 of 26

“Ye shall not be unpunished”

H5352

to be (or make) clean (literally or figuratively); by implication (in an adverse sense) to be bare, i.e., extirpated

כִּ֣י16 of 26
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

חֶ֗רֶב17 of 26

“for a sword”

H2719

drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement

אֲנִ֤י18 of 26
H589

i

קֹרֵא֙19 of 26

“for I will call”

H7121

to call out to (i.e., properly, address by name, but used in a wide variety of applications)

עַל20 of 26
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

כָּל21 of 26
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

יֹשְׁבֵ֣י22 of 26

“upon all the inhabitants”

H3427

properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry

הָאָ֔רֶץ23 of 26

“of the earth”

H776

the earth (at large, or partitively a land)

נְאֻ֖ם24 of 26

“saith”

H5002

an oracle

יְהוָ֥ה25 of 26

“the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

צְבָאֽוֹת׃26 of 26

“of hosts”

H6635

a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (speci

Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 25:29 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 25:29 from Treasury of Scripture Knowledge

1 Peter 4:17Proverbs 11:31Ezekiel 38:211 Kings 8:43Jeremiah 49:12Ezekiel 9:6

Places in This Verse

JerusalemSettlement · Modern: Jerusalem · 31.78°N, 35.23°E955 verses across 37 books
View all places in Jeremiah 25 →

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