English Standard Version
Moreover, the men of Memphis and Tahpanhes have shaved the crown of your head.
King James Bible
Also the children of Noph and Tahapanes have broken the crown of thy head.
American Standard Version
The children also of Memphis and Tahpanhes have broken the crown of thy head.
The children also of Memphis, and of Taphnes have deflowered thee, even to the crown of the head.
English Revised Version
The children also of Noph and Tahpanhes have broken the crown of thy head.
Webster's Bible Translation
Also the children of Noph and Tahapanes have broken the crown of thy head.
Jeremiah 2:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Such backsliding from God is unexampled and appalling. Jeremiah 2:9. "Therefore will I further contend with you, ad with your children's children will I contend. Jeremiah 2:10. For go over to the islands of the Chittim, and see; and send to Kedar, and observe well, and see if such things have been; Jeremiah 2:11. whether a nation hath changed it gods, which indeed are no gods? but my people hath changed its glory for that which profits not. Jeremiah 2:12. Be horrified, ye heavens, at this, and shudder, and be sore dismayed, saith Jahveh. Jeremiah 2:13. For double evil hath my people done; me have they forsaken, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, the hold no water."
In the preceding verses the fathers were charged with the backsliding from the Lord; in Jeremiah 2:9 punishment is threatened against the now-living people of Israel, and on their children's children after them. For the people in its successive and even yet future generations constitutes a unity, and in this unity a moral personality. Since the sins of the fathers transmit themselves to the children and remoter descendants, sons and grandsons must pay the penalty of the fathers' guilt, that is, so long as they share the disposition of their ancestors. The conception of this moral unity is at the foundation of the threatening. That the present race persists in the fathers' backsliding from the Lord is clearly expressed in Jeremiah 2:17. In "I will further chide or strive," is intimated implicite that God had chidden already up till now, or even earlier with the fathers. ריב, contend, when said of God, is actual striving or chastening with all kinds of punishment. This must God do as the righteous and holy one; for the sin of the people is an unheard of sin, seen in no other people. "The islands of the Chittim" are the isles and coast lands of the far west, as in Ezekiel 27:6; כּתּים having originally been the name for Cyprus and the city of Cition, see in Genesis 10:4. In contrast with these distant western lands, Kedar is mentioned as representative of the races of the east. The Kedarenes lived as a pastoral people in the eastern part of the desert between Arabia Petraea and Babylonia; see in Genesis 25:13 and Ezekiel 27:21. Peoples in the two opposite regions of the world are individualizingly mentioned instead of all peoples. התבּוננוּ, give good heed, serves to heighten the expression. אם equals הןintroduces the indirect question; cf. Ew. 324, c. The unheard of, that which has happened amongst no people, is put interrogatively for rhetorical effect. Has any heathen nation changed its gods, which indeed are not truly gods? No; no heathen nation has done this; but the people of Jahveh, Israel, has exchanged its glory, i.e., the God who made Himself known to it in His glory, for false gods that are of no profit. כּבוד is the glory in which the invisible God manifested His majesty in the world and amidst His people. Cf. the analogous title given to God, ,נּאון ישׂראל Amos 8:7; Hosea 5:5. The exact antithesis to כּבודו would be בּשׁת, cf. Jeremiah 3:24; Jeremiah 11:13; but Jeremiah chose לאto represent the exchange as not advantageous. God showed His glory to the Israelites in the glorious deeds of His omnipotence and grace, like those mentioned in Jeremiah 2:5 and Jeremiah 2:6. The Baals, on the other hand, are not אלהים, but, אלילים nothings, phantoms without a being, that bring no help or profit to their worshippers. Before the sin of Israel is more fully set forth, the prophet calls on heaven to be appalled at it. The heavens are addressed as that part of the creation where the glory of God is most brightly reflected. The rhetorical aim is seen in the piling up of words. חרב, lit., to be parched up, to be deprived of the life-marrow. Israel has committed two crimes: a. It has forsaken Jahveh, the fountain of living water. ,מים חיּיםliving water, i.e., water that originates and nourishes life, is a significant figure for God, with whom is the fountain of life (Psalm 36:10), i.e., from whose Spirit all life comes. Fountain of living water (here and Jeremiah 17:13) is synonymous with well of life in Proverbs 10:11; Proverbs 13:14; Proverbs 14:27, Sir. 21:13. b. The other sin is this, that they hew or dig out wells, broken, rent, full of crevices, that hold no water. The delineation keeps to the same figure. The dead gods have no life and can dispense no life, just as wells with rents or fissures hold no water. The two sins, the forsaking of the living God and the seeking out of dead gods, cannot really be separated. Man, created by God and for God, cannot live without God. If he forsake the living God, he passes in spite of himself into the service of dead, unreal gods. Forsaking the living God is eo ipso exchanging Him for an imaginary god. The prophet sets the two moments of the apostasy from God side by side, so as to depict to the people with greater fulness of light the enormity of their crime. The fact in Jeremiah 2:11 that no heathen nation changes its gods for others, has its foundation in this, that the gods of the heathen are the creations of men, and that the worship of them is moulded by the carnal-mindedness of sinful man; so that there is less inducement to change, the gods of the different nations being in nature alike. But the true God claims to be worshipped in spirit and in truth, and does not permit the nature and manner of His worship to depend on the fancies of His worshippers; He makes demands upon men that run counter to carnal nature, insisting upon the renunciation of sensual lusts and cravings and the crucifixion of the flesh, and against this corrupt carnal nature rebels. Upon this reason for the fact adduced, Jeremiah does not dwell, but lays stress on the fact itself. This he does with the view of bringing out the distinction, wide as heaven, between the true God and the false gods, to the shaming of the idolatrous people; and in order, at the same time, to scourge the folly of idolatry by giving prominence to the contrast between the glory of God and the nothingness of the idols.
Treasury of Scripture Knowledge
have broken the crown. or, feed on thy crown
And of Gad he said, "Blessed be he who enlarges Gad! Gad crouches like a lion; he tears off arm and scalp.
The princes of Zoan have become fools, and the princes of Memphis are deluded; those who are the cornerstones of her tribes have made Egypt stagger.
And they came into the land of Egypt, for they did not obey the voice of the LORD. And they arrived at Tahpanhes.
Then the word of the LORD came to Jeremiah in Tahpanhes:
The word that came to Jeremiah concerning all the Judeans who lived in the land of Egypt, at Migdol, at Tahpanhes, at Memphis, and in the land of Pathros,
"In the shadow of Heshbon fugitives stop without strength, for fire came out from Heshbon, flame from the house of Sihon; it has destroyed the forehead of Moab, the crown of the sons of tumult.
"Thus says the Lord GOD: "I will destroy the idols and put an end to the images in Memphis; there shall no longer be a prince from the land of Egypt; so I will put fear in the land of Egypt.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.