Jeremiah 2:29
Parallel Verses
English Standard Version
“Why do you contend with me? You have all transgressed against me, declares the LORD.

King James Bible
Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.

American Standard Version
Wherefore will ye contend with me? ye all have transgressed against me, saith Jehovah.

Douay-Rheims Bible
Why will you contend with me in judgement? you have all forsaken me, saith the Lord.

English Revised Version
Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.

Webster's Bible Translation
Why will ye plead with me? ye all have transgressed against me, saith the LORD.

Jeremiah 2:29 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

And yet Judah professes to be pure and upright before God. This plea Jeremiah meets by pointing to the open practising of idolatrous worship. The people of Judah personified as a woman - זונה in Jeremiah 2:20 - is addressed. איך is a question expressing astonishment. נדמאתי, of defilement by idolatry, as is shown by the next explanatory clause: the Baals I have not followed. בּעלים is used generically for strange gods, Jeremiah 1:16. The public worship of Baal had been practised in the kingdom of Judah under Joram, Ahaziah, and Athaliah only, and had been extirpated by Jehu, 2 Kings 10:18. Idolatry became again rampant under Ahaz (by his instigation), Manasseh, and Amon, and in the first year of Josiah's reign. Josiah began to restore the worship of Jahveh in the twelfth year of his reign; but it was not till the eighteenth that he was able to complete the reformation of the public services. There is then no difficulty in the way of our assuming that there was yet public worship of idols in Judah during the first five years of Jeremiah's labours. We must not, however, refer the prophet's words to this alone. The following of Baal by the people was not put an end to when the altars and images were demolished; for this was sufficient neither to banish from the hearts of the people the proneness to idolatry, nor utterly to suppress the secret practising of it. The answer to the protestation of the people, blinded in self-righteousness, shows, further, that the grosser publicly practised forms had not yet disappeared. "See thy way in the valley." Way, i.e., doing and practising. בּגּיא with the article must be some valley known for superstitions cultivated there; most commentators suggest rightly the valley of Ben or Bne-Hinnom to the south of Jerusalem, where children were offered to Moloch; see on Jeremiah 7:31. The next words, "and know what thou hast done," do not, taken by themselves, imply that this form of idol-worship was yet to be met with, but only that the people had not yet purified themselves from it. If, however, we take them in connection with what follows, they certainly do imply the continued existence of practices of that sort. The prophet remonstrates with the people for its passionate devotion to idolatry by comparing it to irrational animals, which in their season of heat yield themselves to their instinct. The comparison gains in pointedness by his addressing the people as a camel-filly and a wild she-ass. 'בּכרה is vocative, co-ordinate with the subject of address, and means the young filly of the camel. קלּה, running lightly, nimbly, swiftly. 'משׂרכת דר, intertwining, i.e., crossing her says; rushing right and left on the paths during the season of heat. Thus Israel ran now after one god, now after another, deviating to the right and to the left from the path prescribed by the law, Deuteronomy 28:14. To delineate yet more sharply the unruly passionateness with which the people rioted in idolatry, there is added the figure of a wild ass running herself weary in her heat. Hitz. holds the comparison to be so managed that the figure of the she-camel is adhered to, and that this creature is compared to a wild ass only in respect of its panting for air. But this view could be well founded only if the Keri נפשׁהּ were the original reading. Then we might read the words thus: (like) a wild ass used to the wilderness she (the she-camel) pants in the heat of her soul for air. But this is incompatible with the Cheth. נפשׁו, since the suffix points back to פּרה, and requires בּאוּת נפשׁו to be joined with 'פּרה ל, so that שׁאפה must be spoken of the latter. Besides, taken on its own account, it is a very unnatural hypothesis that the behaviour of the she-camel should be itself compared to the gasping of the wild ass for breath; for the camel is only a figure of the people, and Jeremiah 2:24 is meant to exhibit the unbridled ardour, not of the camel, but of the people. So that with the rest of the comm. we take the wild ass to be a second figure for the people. פּרה differs only orthographically from פּרא, the usual form of the word, and which many codd. have here. This is the wood ass, or rather wild ass, since the creature lives on steppes, not in woods. It is of a yellowish colour, with a white belly, and forms a kind of link between the deer species and the ass; by reason of its arrow-like speed not easily caught, and untameable. Thus it is used as an emblem of boundless love of freedom, Genesis 16:12, and of unbridled licentiousness, see on Job 24:5 and Job 39:5. פּרהas nom. epicaen. has the adj. next it, למּד ,ti t, in the masc., and so too in the apposition בּאוּת נפשׁו; the fem. appears first in the statement as to its behaviour, שׁאפה: she pants for air to cool the glow of heat within. תּאנה sig. neither copulation, from אנה, approach (Dietr.), nor aestus libidinosus (Schroed., Ros.). The sig. approach, meet, attributed to אנה, Dietr. grounds upon the Ags. gelimpan, to be convenient, opportune; and the sig. slow is derived from the fact that Arab. ̀ny is used of the boiling of water. The root meaning of אנה, Arab. ̀ny, is, according to Fleischer, tempestivus fuit, and the root indicates generally any effort after the attainment of the aim of a thing, or impulse; from which come all the meanings ascribed to the word, and for תּאנה in the text before us the sig. heat, i.e., the animal instinct impelling to the satisfaction of sexual cravings.

Jeremiah 2:29 Parallel Commentaries

Treasury of Scripture Knowledge

will ye plead

Jeremiah 2:23,35 How can you say, I am not polluted, I have not gone after Baalim? see your way in the valley, know what you have done...

Jeremiah 3:2 Lift up your eyes to the high places, and see where you have not been lien with. In the ways have you sat for them...

ye all have

Jeremiah 5:1 Run you to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if you can find a man...

Jeremiah 6:13 For from the least of them even to the greatest of them every one is given to covetousness...

Jeremiah 9:2-6 Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people...

Daniel 9:11 Yes, all Israel have transgressed your law, even by departing, that they might not obey your voice; therefore the curse is poured on us...

Romans 3:19 Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped...

Cross References
Jeremiah 5:1
Run to and fro through the streets of Jerusalem, look and take note! Search her squares to see if you can find a man, one who does justice and seeks truth, that I may pardon her.

Jeremiah 6:13
"For from the least to the greatest of them, everyone is greedy for unjust gain; and from prophet to priest, everyone deals falsely.

Daniel 9:11
All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him.

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