Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Jeremiah 2:14 - Strong Concordance

Verse	Translation	Text
Jer 2:14	Strong Concordance	Is Israel [03478] a servant [05650]? is he a homeborn [01004] [03211] slave? why [04069] is he spoiled [0957]?
	King James	Is Israel a servant? is he a homeborn slave? why is he spoiled?

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (Exo 4:22). Jer 2:16, Jer 2:18, Jer 2:36, and the absence of any express contrast of the two parts of the nation are against EICHORN'S view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria? . . . Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (Jer 2:3) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (Jer 2:19).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (Exo 4:22). Jer 2:16, Jer 2:18, Jer 2:36, and the absence of any express contrast of the two parts of the nation are against EICHORN'S view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria? . . . Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (Jer 2:3) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (Jer 2:19).

Notes on the Bible, by Albert Barnes, [1834]
It was Israel's glory to be Yahweh's servant Jer 30:10, and slaves born in the house were more prized than those bought with money as being more faithful Gen 14:14. Cannot Yahweh guard His own household? How happens it that a member of so powerful a family is spoiled? In the next verse the prophet gives the reason. Israel is a runaway slave, who has deserted the family to which he belongs by right of birth, and thereby brought upon himself trouble and misery.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
By this double sin Israel has drawn on its own head all the evil that has befallen it. Nevertheless it will not cease its intriguing with the heathen nations. Jer 2:14. "Is Israel a servant? is he a home-born slave? why is he become a booty? Jer 2:15. Against him roared the young lions, let their voice be heard, and made his land a waste; his cities were burnt up void of inhabitants. Jer 2:16. Also the sons of Noph and Tahpanes feed on the crown of thy head. Jer 2:17. Does not this bring it upon thee, thy forsaking Jahveh thy God, at the time when He led thee on the way? Jer 2:18. And now what hast thou to do with the way to Egypt, to drink the waters of the Nile? and what with the way to Assur, to drink the waters of the river? Jer 2:19. Thy wickedness chastises thee, and thy backslidings punish thee; then know and see that it is evil and bitter to forsake Jahveh thy God, and to have no fear of me, saith the Lord Jahveh of hosts." The thought from Jer 2:14-16 is this: Israel was plundered and abused by the nations like a slave. To characterize such a fate as in direct contradiction to its destiny is the aim of the question: Is Israel a servant? i.e., a slave or a house-born serf. עבד is he who has in any way fallen into slavery, יליד בּיתa slave born in the house of his master. The distinction between these two classes of salves does not consist in the superior value of the servant born in the house by reason of his attachment to the house. This peculiarity is not here thought of, but only the circumstance that the son of a salve, born in the house, remained a slave without any prospect of being set free; while the man who has been forced into slavery by one of the vicissitudes of life might hope again to acquire his freedom by some favourable turn of circumstances. Another failure is the attempt of Hitz. to interpret עבד as servant of Jahveh, worshipper of the true God; for this interpretation, even if we take no account of all the other arguments that make against it, is rendered impossible by .יליד That expression never means the son of the house, but by unfailing usage the slave born in the house of his master. Now the people of Israel had not been born as serf in the land of Jahveh, but had become עבד, i.e., slave, in Egypt (Deu 5:15); but Jahveh has redeemed it from this bondage and made it His people. The questions suppose a state of affairs that did not exist. This is shown by the next question, one expressing wonder: Why then is he it become a prey? Slaves are treated as a prey, but Israel was no slave; why then has such treatment fallen to his lot? Propheta per admirationem quasi de re nova et absurda sciscitatur. An servus est Israel? atqui erat liber prae cunctis gentibus, erat enim filius primogenitus Dei; necesse est igitur quaerere aliam causam, cur adeo miser sit (Calv.). Cf. the similar turn of the thought in Jer 2:31. How Israel became a prey is shown in Jer 2:15 and Jer 2:16. These verses do not treat of future events, but of what has already happened, and, according to Jer 2:18 and Jer 2:19, will still continue. The imperff. ישׁאגוּ and ירעוּך alternate consequently with the perff. נתנוּ and נצּתה, and are governed by היה לבז, so that they are utterances regarding events of the past, which have been and are still repeated. Lions are a figure that frequently stands for enemies thirsting for plunder, who burst in upon a people or land; cf. Mic 5:7; Isa 5:29, etc. Roared עליו, against him, not, over him: the lion roars when he is about to rush upon his prey, Amo 3:4, Amo 3:8; Psa 104:21; Jdg 14:5; when he has pounced upon it he growls or grumbles over it; cf. Isa 31:4. - In Jer 2:15 the figurative manner passes into plain statement. They made his land a waste; cf. Jer 4:7; Jer 18:16, etc., where instead of שׁית we have the more ordinary שׂוּם. The Cheth. נצּתה from יצת, not from the Ethiop. נצה (Graf, Hitz.), is to be retained; the Keri here, as in Jer 22:6, is an unnecessary correction; cf. Ew. 317, a. In this delineation Jeremiah has in his eye chiefly the land of the ten tribes, which had been ravaged and depopulated by the Assyrians, even although Judah had often suffered partial devastations by enemies; cf. Kg1 14:25. Jer 2:16 Israel has had to submit to spoliation at the hands of the Egyptians too. The present reference to the Egyptians is explained by the circumstances of the prophet's times-from the fact, namely, that just as Israel and Judah had sought the help of Egypt against the Assyrians (cf. Hos 7:11; Kg2 17:4, and Isa 30:1-5) in the time of Hezekiah, so now in Jeremiah's times Judah was expecting and seeking help from the same quarter against the advancing power of the Chaldeans; cf. Jer 37:7. Noph and Tahpanes are two former capitals of Egypt, here put as representing the kingdom of the Pharaohs. nop נף, in Hos 9:6 mop מף contracted from מנף, Manoph or Menoph, is Memphis, the old metropolis of Lower Egypt, made by Psammetichus the capital of the whole kingdom. Its ruins lie on the western bank of the Nile, to the south of Old Cairo, close by the present village of Mitrahenny, which is built amongst the ruins; cf. Brugsch Reiseberichte aus Egypten, 60ff., and the remarks on Hos 9:6 and Isa 19:13. תחפנס, elsewhere spelt as here in the Keri תּחפּנחס - cf. Jer 43:7., Jer 44:1; Jer 46:14, Eze 30:18 -was a strong border city on the Pelusiac arm of the Nile, called by the Greeks Δάφναι (Herod. ii. 20), by the lxx Τάφναι; see in Eze 30:18. A part of the Jews who had remained in the land fled hither after the destruction of Jerusalem, Jer 43:7. ,ירעוּך קדקד feed upon thy crown (lit., feed on thee in respect of thy crown), is a trope for ignominious devastation; for to shave one bald is a token of disgrace and sorrow, cf. Jer 47:5; Jer 48:37, Isa 3:17; and with this Israel is threatened in Isa 7:20. רעה, to eat up by grazing, as in Job 20:26 and Job 24:21; in the latter passage in the sense of depopulari. We must then reject the conjectures of J. D. Mich., Hitz., and others, suggesting the sense: crush thy head for thee; a sense not at all suitable, since crushing the head would signify the utter destruction of Israel. - The land of Israel is personified as a woman, as is shown by the fem. suffix in ירעוּך. Like a land closely cropped by herds, so is Israel by the Egyptians. In Jer 6:3 also the enemies are represented as shepherds coming with their flocks against Jerusalem, and pitching their tents round about the city, while each flock crops its portion of ground. In Jer 12:10 shepherds lay the vineyard waste. Jer 2:17-19 In Jer 2:17 the question as to the cause of the evil is answered. זאת is the above-mentioned evil, that Israel had become a prey to the foe. This thy forsaking of Jahveh makes or prepares for thee. תּעשׂה is neuter; the infin. עזבך is the subject of the clause, and it is construed as a neuter, as in Sa1 18:23. The fact that thou hast forsaken Jahveh thy God has brought this evil on thee. At the time when He led thee on the way. The participle מוליך is subordinated to עת in the stat. constr. as a partic. standing for the praeterit. durans; cf. Ew. 337, c. בּדּרך is understood by Ros. and Hitz. of the right way (Psa 25:8); but in this they forget that this acceptation is incompatible with the בּעת, which circumscribes the leading within a definite time. God will lead His people on the right way at all times. The way on which He led them at the particular time is the way through the Arabian desert, cf. Jer 2:6, and בּדּרך is to be understood as in Deu 1:33; Exo 18:8; Exo 23:20, etc. Even thus early their fathers forsook the Lord: At Sinai, by the worship of the golden calf; then when the people rose against Moses and Aaron in the desert of Paran, called a rejecting (נאץ) of Jahveh in Num 14:11; and at Shittim, where Israel joined himself to Baal Peor, Num 25:1-3. The forsaking of Jahveh is not to be limited to direct idolatry, but comprehends also the seeking of help from the heathen; this is shown by the following 18th verse, in which the reproaches are extended to the present bearing of the people. ' מה־לּך לדרך וגו, lit., what is to thee in reference to the way of Egypt (for the expression, see Hos 14:9), i.e., what hast thou to do with the way of Egypt? Why dost thou arise to go into Egypt, to drink the water of the Nile? שׁחור, the black, turbid stream, is a name for the Nile, taken from its dark-grey or black mud. The Nile is the life-giving artery of Egypt, on whose fertilizing waters the fruitfulness and the prosperity of the country depend. To drink the waters of the Nile is as much as to say to procure for oneself the sources of Egypt's life, to make the power of Egypt useful to oneself. Analogous to this is the drinking the waters of the river, i.e., the Euphrates. What is meant is seeking help from Egyptians and Assyrians. The water of the Nile and of the Euphrates was to be made to furnish them with that which the fountain of living water, i.e., Jahveh (Jer 2:14), supplied to them. This is an old sin, and with it Israel of the ten tribes is upbraided by Hosea (Hos 7:11; Hos 12:2). From this we are not to infer "that here we have nothing to do with the present, since the existing Israel, Judah, was surely no longer a suitor for the assistance of Assyria, already grown powerless" (Hitz.). The limitation of the reproach solely to the past is irreconcilable with the terms of the verse and with the context (Jer 2:19). מה־לּך לדרךcannot grammatically be translated: What hadst thou to do with the way; just as little can we make תּיסּרך hath chastised thee, since the following: know and see, is then utterly unsuitable to it. תּיסּרך and תּוכיחך are not futures, but imperfects, i.e., expressing what is wont to happen over again in each similar case; and so to be expressed in English by the present: thy wickedness, i.e., thy wicked work, chastises thee. The wickedness was shown in forsaking Jahveh, in the משׁבות, backslidings, the repeated defection from the living God; cf. Jer 3:22; Jer 5:6; Jer 14:7. As to the fact, we have no historical evidence that under Josiah political alliance with Egypt or Assyria was compassed; but even if no formal negotiations took place, the country was certainly even then not without a party to build its hopes on one or other of the great powers between which Judah lay, whenever a conflict arose with either of them. - וּדעי, with the Vav of consecution (see Ew. 347, a): Know then, and at last comprehend, that forsaking the Lord thy God is evil and bitter, i.e., bears evil and bitter fruit, prepares bitter misery for thee. "To have no fear of me" corresponds "to forsake," lit., thy forsaking, as second subject; lit.,: and the no fear of me in thee, i.e., the fact that thou hast no awe of me. פּחדּתי, awe of me, like פּחדּך in Deu 2:25.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

By this double sin Israel has drawn on its own head all the evil that has befallen it. Nevertheless it will not cease its intriguing with the heathen nations. Jer 2:14. "Is Israel a servant? is he a home-born slave? why is he become a booty? Jer 2:15. Against him roared the young lions, let their voice be heard, and made his land a waste; his cities were burnt up void of inhabitants. Jer 2:16. Also the sons of Noph and Tahpanes feed on the crown of thy head. Jer 2:17. Does not this bring it upon thee, thy forsaking Jahveh thy God, at the time when He led thee on the way? Jer 2:18. And now what hast thou to do with the way to Egypt, to drink the waters of the Nile? and what with the way to Assur, to drink the waters of the river? Jer 2:19. Thy wickedness chastises thee, and thy backslidings punish thee; then know and see that it is evil and bitter to forsake Jahveh thy God, and to have no fear of me, saith the Lord Jahveh of hosts." The thought from Jer 2:14-16 is this: Israel was plundered and abused by the nations like a slave. To characterize such a fate as in direct contradiction to its destiny is the aim of the question: Is Israel a servant? i.e., a slave or a house-born serf. עבד is he who has in any way fallen into slavery, יליד בּיתa slave born in the house of his master. The distinction between these two classes of salves does not consist in the superior value of the servant born in the house by reason of his attachment to the house. This peculiarity is not here thought of, but only the circumstance that the son of a salve, born in the house, remained a slave without any prospect of being set free; while the man who has been forced into slavery by one of the vicissitudes of life might hope again to acquire his freedom by some favourable turn of circumstances. Another failure is the attempt of Hitz. to interpret עבד as servant of Jahveh, worshipper of the true God; for this interpretation, even if we take no account of all the other arguments that make against it, is rendered impossible by .יליד That expression never means the son of the house, but by unfailing usage the slave born in the house of his master. Now the people of Israel had not been born as serf in the land of Jahveh, but had become עבד, i.e., slave, in Egypt (Deu 5:15); but Jahveh has redeemed it from this bondage and made it His people. The questions suppose a state of affairs that did not exist. This is shown by the next question, one expressing wonder: Why then is he it become a prey? Slaves are treated as a prey, but Israel was no slave; why then has such treatment fallen to his lot? Propheta per admirationem quasi de re nova et absurda sciscitatur. An servus est Israel? atqui erat liber prae cunctis gentibus, erat enim filius primogenitus Dei; necesse est igitur quaerere aliam causam, cur adeo miser sit (Calv.). Cf. the similar turn of the thought in Jer 2:31. How Israel became a prey is shown in Jer 2:15 and Jer 2:16. These verses do not treat of future events, but of what has already happened, and, according to Jer 2:18 and Jer 2:19, will still continue. The imperff. ישׁאגוּ and ירעוּך alternate consequently with the perff. נתנוּ and נצּתה, and are governed by היה לבז, so that they are utterances regarding events of the past, which have been and are still repeated. Lions are a figure that frequently stands for enemies thirsting for plunder, who burst in upon a people or land; cf. Mic 5:7; Isa 5:29, etc. Roared עליו, against him, not, over him: the lion roars when he is about to rush upon his prey, Amo 3:4, Amo 3:8; Psa 104:21; Jdg 14:5; when he has pounced upon it he growls or grumbles over it; cf. Isa 31:4. - In Jer 2:15 the figurative manner passes into plain statement. They made his land a waste; cf. Jer 4:7; Jer 18:16, etc., where instead of שׁית we have the more ordinary שׂוּם. The Cheth. נצּתה from יצת, not from the Ethiop. נצה (Graf, Hitz.), is to be retained; the Keri here, as in Jer 22:6, is an unnecessary correction; cf. Ew. 317, a. In this delineation Jeremiah has in his eye chiefly the land of the ten tribes, which had been ravaged and depopulated by the Assyrians, even although Judah had often suffered partial devastations by enemies; cf. Kg1 14:25.

Jer 2:16

Israel has had to submit to spoliation at the hands of the Egyptians too. The present reference to the Egyptians is explained by the circumstances of the prophet's times-from the fact, namely, that just as Israel and Judah had sought the help of Egypt against the Assyrians (cf. Hos 7:11; Kg2 17:4, and Isa 30:1-5) in the time of Hezekiah, so now in Jeremiah's times Judah was expecting and seeking help from the same quarter against the advancing power of the Chaldeans; cf. Jer 37:7. Noph and Tahpanes are two former capitals of Egypt, here put as representing the kingdom of the Pharaohs. nop נף, in Hos 9:6 mop מף contracted from מנף, Manoph or Menoph, is Memphis, the old metropolis of Lower Egypt, made by Psammetichus the capital of the whole kingdom. Its ruins lie on the western bank of the Nile, to the south of Old Cairo, close by the present village of Mitrahenny, which is built amongst the ruins; cf. Brugsch Reiseberichte aus Egypten, 60ff., and the remarks on Hos 9:6 and Isa 19:13. תחפנס, elsewhere spelt as here in the Keri תּחפּנחס - cf. Jer 43:7., Jer 44:1; Jer 46:14, Eze 30:18 -was a strong border city on the Pelusiac arm of the Nile, called by the Greeks Δάφναι (Herod. ii. 20), by the lxx Τάφναι; see in Eze 30:18. A part of the Jews who had remained in the land fled hither after the destruction of Jerusalem, Jer 43:7. ,ירעוּך קדקד feed upon thy crown (lit., feed on thee in respect of thy crown), is a trope for ignominious devastation; for to shave one bald is a token of disgrace and sorrow, cf. Jer 47:5; Jer 48:37, Isa 3:17; and with this Israel is threatened in Isa 7:20. רעה, to eat up by grazing, as in Job 20:26 and Job 24:21; in the latter passage in the sense of depopulari. We must then reject the conjectures of J. D. Mich., Hitz., and others, suggesting the sense: crush thy head for thee; a sense not at all suitable, since crushing the head would signify the utter destruction of Israel. - The land of Israel is personified as a woman, as is shown by the fem. suffix in ירעוּך. Like a land closely cropped by herds, so is Israel by the Egyptians. In Jer 6:3 also the enemies are represented as shepherds coming with their flocks against Jerusalem, and pitching their tents round about the city, while each flock crops its portion of ground. In Jer 12:10 shepherds lay the vineyard waste.

Jer 2:17-19

In Jer 2:17 the question as to the cause of the evil is answered. זאת is the above-mentioned evil, that Israel had become a prey to the foe. This thy forsaking of Jahveh makes or prepares for thee. תּעשׂה is neuter; the infin. עזבך is the subject of the clause, and it is construed as a neuter, as in Sa1 18:23. The fact that thou hast forsaken Jahveh thy God has brought this evil on thee. At the time when He led thee on the way. The participle מוליך is subordinated to עת in the stat. constr. as a partic. standing for the praeterit. durans; cf. Ew. 337, c. בּדּרך is understood by Ros. and Hitz. of the right way (Psa 25:8); but in this they forget that this acceptation is incompatible with the בּעת, which circumscribes the leading within a definite time. God will lead His people on the right way at all times. The way on which He led them at the particular time is the way through the Arabian desert, cf. Jer 2:6, and בּדּרך is to be understood as in Deu 1:33; Exo 18:8; Exo 23:20, etc. Even thus early their fathers forsook the Lord: At Sinai, by the worship of the golden calf; then when the people rose against Moses and Aaron in the desert of Paran, called a rejecting (נאץ) of Jahveh in Num 14:11; and at Shittim, where Israel joined himself to Baal Peor, Num 25:1-3. The forsaking of Jahveh is not to be limited to direct idolatry, but comprehends also the seeking of help from the heathen; this is shown by the following 18th verse, in which the reproaches are extended to the present bearing of the people. ' מה־לּך לדרך וגו, lit., what is to thee in reference to the way of Egypt (for the expression, see Hos 14:9), i.e., what hast thou to do with the way of Egypt? Why dost thou arise to go into Egypt, to drink the water of the Nile? שׁחור, the black, turbid stream, is a name for the Nile, taken from its dark-grey or black mud. The Nile is the life-giving artery of Egypt, on whose fertilizing waters the fruitfulness and the prosperity of the country depend. To drink the waters of the Nile is as much as to say to procure for oneself the sources of Egypt's life, to make the power of Egypt useful to oneself. Analogous to this is the drinking the waters of the river, i.e., the Euphrates. What is meant is seeking help from Egyptians and Assyrians. The water of the Nile and of the Euphrates was to be made to furnish them with that which the fountain of living water, i.e., Jahveh (Jer 2:14), supplied to them. This is an old sin, and with it Israel of the ten tribes is upbraided by Hosea (Hos 7:11; Hos 12:2). From this we are not to infer "that here we have nothing to do with the present, since the existing Israel, Judah, was surely no longer a suitor for the assistance of Assyria, already grown powerless" (Hitz.). The limitation of the reproach solely to the past is irreconcilable with the terms of the verse and with the context (Jer 2:19). מה־לּך לדרךcannot grammatically be translated: What hadst thou to do with the way; just as little can we make תּיסּרך hath chastised thee, since the following: know and see, is then utterly unsuitable to it. תּיסּרך and תּוכיחך are not futures, but imperfects, i.e., expressing what is wont to happen over again in each similar case; and so to be expressed in English by the present: thy wickedness, i.e., thy wicked work, chastises thee. The wickedness was shown in forsaking Jahveh, in the משׁבות, backslidings, the repeated defection from the living God; cf. Jer 3:22; Jer 5:6; Jer 14:7. As to the fact, we have no historical evidence that under Josiah political alliance with Egypt or Assyria was compassed; but even if no formal negotiations took place, the country was certainly even then not without a party to build its hopes on one or other of the great powers between which Judah lay, whenever a conflict arose with either of them. - וּדעי, with the Vav of consecution (see Ew. 347, a): Know then, and at last comprehend, that forsaking the Lord thy God is evil and bitter, i.e., bears evil and bitter fruit, prepares bitter misery for thee. "To have no fear of me" corresponds "to forsake," lit., thy forsaking, as second subject; lit.,: and the no fear of me in thee, i.e., the fact that thou hast no awe of me. פּחדּתי, awe of me, like פּחדּך in Deu 2:25.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A slave - Slave is here added to home - born to express the baseness of his service, because the master had power to make those slaves who were born of slaves in his house. Why - Why is he thus tyrannized over, as if strangers had the same right over him as owners over their slaves?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Is Israel a servant? - Is he a slave purchased with money, or a servant born in the family? He is a son himself. If so, then, why is he spoiled? Not because God has not shown him love and kindness; but because he forsook God, turned to and is joined with idols.

Top

¹⁹ Thine own wickedness [07451] shall correct [03256] thee, and thy backslidings [04878] shall reprove [03198] thee: know [03045] therefore and see [07200] that it is an evil [07451] thing and bitter [04751], that thou hast forsaken [05800] the LORD [03068] thy God [0430], and that my fear [06345] is not in thee, saith [05002] the Lord [0136] GOD [03069] of hosts [06635].

³ Israel [03478] was holiness [06944] unto the LORD [03068], and the firstfruits [07225] of his increase [08393]: all that devour [0398] him shall offend [0816]; evil [07451] shall come [0935] upon them, saith [05002] the LORD [03068].

³⁶ Why gaddest thou about [0235] so much [03966] to change [08138] thy way [01870]? thou also shalt be ashamed [0954] of Egypt [04714], as thou wast ashamed [0954] of Assyria [0804].

¹⁸ And now what hast thou to do in the way [01870] of Egypt [04714], to drink [08354] the waters [04325] of Sihor [07883]? or what hast thou to do in the way [01870] of Assyria [0804], to drink [08354] the waters [04325] of the river [05104]?

¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

²² And thou shalt say [0559] unto Pharaoh [06547], Thus saith [0559] the LORD [03068], Israel [03478] is my son [01121], even my firstborn [01060]:

¹⁴ And when Abram [087] heard [08085] that his brother [0251] was taken captive [07617], he armed [07324] his trained [02593] servants, born [03211] in his own house [01004], three [07969] hundred [03967] and eighteen [06240] [08083], and pursued [07291] them unto Dan [01835].

¹⁰ Therefore fear [03372] thou not, O my servant [05650] Jacob [03290], saith [05002] the LORD [03068]; neither be dismayed [02865], O Israel [03478]: for, lo, I will save [03467] thee from afar [07350], and thy seed [02233] from the land [0776] of their captivity [07628]; and Jacob [03290] shall return [07725], and shall be in rest [08252], and be quiet [07599], and none shall make him afraid [02729].

²⁵ This day [03117] will I begin [02490] to put [05414] the dread [06343] of thee and the fear [03374] of thee upon the nations [06440] [05971] that are under the whole heaven [08064], who shall hear [08085] report [08088] of thee, and shall tremble [07264], and be in anguish [02342] because of thee [06440].

⁷ O LORD [03068], though our iniquities [05771] testify [06030] against us, do [06213] thou it for thy name's [08034] sake: for our backslidings [04878] are many [07231]; we have sinned [02398] against thee.

⁶ Wherefore a lion [0738] out of the forest [03293] shall slay [05221] them, and a wolf [02061] of the evenings [06160] shall spoil [07703] them, a leopard [05246] shall watch [08245] over their cities [05892]: every one that goeth out [03318] thence shall [02007] be torn in pieces [02963]: because their transgressions [06588] are many [07231], and their backslidings [04878] are increased [06105].

²² Return [07725], ye backsliding [07726] children [01121], and I will heal [07495] your backslidings [04878]. Behold, we come [0857] unto thee; for thou art the LORD [03068] our God [0430].

² The LORD [03068] hath also a controversy [07379] with Judah [03063], and will punish [06485] Jacob [03290] according to his ways [01870]; according to his doings [04611] will he recompense [07725] him.

¹¹ Ephraim [0669] also is like a silly [06601] dove [03123] without heart [03820]: they call [07121] to Egypt [04714], they go [01980] to Assyria [0804].

¹⁴ Is Israel [03478] a servant [05650]? is he a homeborn [01004] [03211] slave? why [04069] is he spoiled [0957]?

⁹ Who is wise [02450], and he shall understand [0995] these things? prudent [0995], and he shall know [03045] them? for the ways [01870] of the LORD [03068] are right [03477], and the just [06662] shall walk [03212] in them: but the transgressors [06586] shall fall [03782] therein.

¹ And Israel [03478] abode [03427] in Shittim [07851], and the people [05971] began [02490] to commit whoredom [02181] with the daughters [01323] of Moab [04124].
² And they called [07121] the people [05971] unto the sacrifices [02077] of their gods [0430]: and the people [05971] did eat [0398], and bowed down [07812] to their gods [0430].
³ And Israel [03478] joined [06775] himself unto Baalpeor [01187]: and the anger [0639] of the LORD [03068] was kindled [02734] against Israel [03478].

¹¹ And the LORD [03068] said [0559] unto Moses [04872], How long will this people [05971] provoke [05006] me? and how long will it be ere [03808] they believe [0539] me, for all the signs [0226] which I have shewed [06213] among [07130] them?

²⁰ Behold, I send [07971] an Angel [04397] before [06440] thee, to keep [08104] thee in the way [01870], and to bring [0935] thee into the place [04725] which I have prepared [03559].

⁸ And Moses [04872] told [05608] his father in law [02859] all that the LORD [03068] had done [06213] unto Pharaoh [06547] and to the Egyptians [04714] for Israel's [03478] sake [0182], and all the travail [08513] that had come [04672] upon them by the way [01870], and how the LORD [03068] delivered [05337] them.

³³ Who went [01980] in the way [01870] before [06440] you, to search you out [08446] a place [04725] to pitch your tents [02583] in, in fire [0784] by night [03915], to shew [07200] you by what way [01870] ye should go [03212], and in a cloud [06051] by day [03119].

⁶ Neither said [0559] they, Where is the LORD [03068] that brought us up [05927] out of the land [0776] of Egypt [04714], that led [03212] us through the wilderness [04057], through a land [0776] of deserts [06160] and of pits [07745], through a land [0776] of drought [06723], and of the shadow of death [06757], through a land [0776] that no man [0376] passed through [05674], and where no man [0120] dwelt [03427]?

⁸ Good [02896] and upright [03477] is the LORD [03068]: therefore will he teach [03384] sinners [02400] in the way [01870].

²³ And Saul's [07586] servants [05650] spake [01696] those words [01697] in the ears [0241] of David [01732]. And David [01732] said [0559], Seemeth [05869] it to you a light [07043] thing to be a king's [04428] son in law [02859], seeing that I am a poor [07326] man [0376], and lightly esteemed [07034]?

¹⁷ Hast thou not procured [06213] this unto thyself, in that thou hast forsaken [05800] the LORD [03068] thy God [0430], when [06256] he led [03212] thee by the way [01870]?

¹⁷ Hast thou not procured [06213] this unto thyself, in that thou hast forsaken [05800] the LORD [03068] thy God [0430], when [06256] he led [03212] thee by the way [01870]?
¹⁸ And now what hast thou to do in the way [01870] of Egypt [04714], to drink [08354] the waters [04325] of Sihor [07883]? or what hast thou to do in the way [01870] of Assyria [0804], to drink [08354] the waters [04325] of the river [05104]?
¹⁹ Thine own wickedness [07451] shall correct [03256] thee, and thy backslidings [04878] shall reprove [03198] thee: know [03045] therefore and see [07200] that it is an evil [07451] thing and bitter [04751], that thou hast forsaken [05800] the LORD [03068] thy God [0430], and that my fear [06345] is not in thee, saith [05002] the Lord [0136] GOD [03069] of hosts [06635].

¹⁰ Many [07227] pastors [07462] have destroyed [07843] my vineyard [03754], they have trodden [0947] my portion [02513] under foot [0947], they have made [05414] my pleasant [02532] portion [02513] a desolate [08077] wilderness [04057].

³ The shepherds [07462] with their flocks [05739] shall come [0935] unto her; they shall pitch [08628] their tents [0168] against her round about [05439]; they shall feed [07462] every one [0376] in his place [03027].

²¹ He evil entreateth [07462] the barren [06135] that beareth [03205] not: and doeth not good [03190] to the widow [0490].

²⁶ All darkness [02822] shall be hid [02934] in his secret places [06845]: a fire [0784] not blown [05301] shall consume [0398] him; it shall go ill [03415] with him that is left [08300] in his tabernacle [0168].

²⁰ In the same day [03117] shall the Lord [0136] shave [01548] with a razor [08593] that is hired [07917], namely, by them beyond [05676] the river [05104], by the king [04428] of Assyria [0804], the head [07218], and the hair [08181] of the feet [07272]: and it shall also consume [05595] the beard [02206].

¹⁷ Therefore the Lord [0136] will smite with a scab [05596] the crown of the head [06936] of the daughters [01323] of Zion [06726], and the LORD [03068] will discover [06168] their secret parts [06596].

³⁷ For every head [07218] shall be bald [07144], and every beard [02206] clipped [01639]: upon all the hands [03027] shall be cuttings [01417], and upon the loins [04975] sackcloth [08242].

⁵ Baldness [07144] is come [0935] upon Gaza [05804]; Ashkelon [0831] is cut off [01820] with the remnant [07611] of their valley [06010]: how long wilt thou cut [01413] thyself?

⁷ So they came [0935] into the land [0776] of Egypt [04714]: for they obeyed [08085] not the voice [06963] of the LORD [03068]: thus came [0935] they even to Tahpanhes [08471].

¹⁸ At Tehaphnehes [08471] also the day [03117] shall be darkened [02821] [02820], when I shall break [07665] there the yokes [04133] of Egypt [04714]: and the pomp [01347] of her strength [05797] shall cease [07673] in her [01931]: as for her, a cloud [06051] shall cover [03680] her, and her daughters [01323] shall go [03212] into captivity [07628].

¹⁴ Declare [05046] ye in Egypt [04714], and publish [08085] in Migdol [04024], and publish [08085] in Noph [05297] and in Tahpanhes [08471]: say [0559] ye, Stand fast [03320], and prepare [03559] thee; for the sword [02719] shall devour [0398] round about [05439] thee.

¹ The word [01697] that came to Jeremiah [03414] concerning all the Jews [03064] which dwell [03427] in the land [0776] of Egypt [04714], which dwell [03427] at Migdol [04024], and at Tahpanhes [08471], and at Noph [05297], and in the country [0776] of Pathros [06624], saying [0559],

⁷ So they came [0935] into the land [0776] of Egypt [04714]: for they obeyed [08085] not the voice [06963] of the LORD [03068]: thus came [0935] they even to Tahpanhes [08471].

¹³ The princes [08269] of Zoan [06814] are become fools [02973], the princes [08269] of Noph [05297] are deceived [05377]; they have also seduced [08582] Egypt [04714], even they that are the stay [06438] of the tribes [07626] thereof.

⁶ For, lo, they are gone [01980] because of destruction [07701]: Egypt [04714] shall gather them up [06908], Memphis [04644] shall bury [06912] them: the pleasant [04261] places for their silver [03701], nettles [07057] shall possess [03423] them: thorns [02336] shall be in their tabernacles [0168].

⁷ Thus saith [0559] the LORD [03068], the God [0430] of Israel [03478]; Thus shall ye say [0559] to the king [04428] of Judah [03063], that sent [07971] you unto me to enquire [01875] of me; Behold, Pharaoh's [06547] army [02428], which is come forth [03318] to help [05833] you, shall return [07725] to Egypt [04714] into their own land [0776].

¹ Woe [01945] to the rebellious [05637] children [01121], saith [05002] the LORD [03068], that take [06213] counsel [06098], but not of me; and that cover [05258] with a covering [04541], but not of my spirit [07307], that they may add [05595] sin [02403] to sin [02403]:
² That walk [01980] to go down [03381] into Egypt [04714], and have not asked [07592] at my mouth [06310]; to strengthen [05810] themselves in the strength [04581] of Pharaoh [06547], and to trust [02620] in the shadow [06738] of Egypt [04714]!
³ Therefore shall the strength [04581] of Pharaoh [06547] be your shame [01322], and the trust [02622] in the shadow [06738] of Egypt [04714] your confusion [03639].
⁴ For his princes [08269] were at Zoan [06814], and his ambassadors [04397] came [05060] to Hanes [02609].
⁵ They were all ashamed [03001] of a people [05971] that could not profit [03276] them, nor be an help [05828] nor profit [03276], but a shame [01322], and also a reproach [02781].

⁴ And the king [04428] of Assyria [0804] found [04672] conspiracy [07195] in Hoshea [01954]: for he had sent [07971] messengers [04397] to So [05471] king [04428] of Egypt [04714], and brought [05927] no present [04503] to the king [04428] of Assyria [0804], as he had done year [08141] by year [08141]: therefore the king [04428] of Assyria [0804] shut him up [06113], and bound [0631] him in prison [01004] [03608].

¹¹ Ephraim [0669] also is like a silly [06601] dove [03123] without heart [03820]: they call [07121] to Egypt [04714], they go [01980] to Assyria [0804].

¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

²⁵ And it came to pass in the fifth [02549] year [08141] of king [04428] Rehoboam [07346], that Shishak [07895] king [04428] of Egypt [04714] came up [05927] against Jerusalem [03389]:

⁶ For thus saith [0559] the LORD [03068] unto the king's [04428] house [01004] of Judah [03063]; Thou art Gilead [01568] unto me, and the head [07218] of Lebanon [03844]: yet surely I will make [07896] thee a wilderness [04057], and cities [05892] which are not inhabited [03427] [03427].

¹⁶ To make [07760] their land [0776] desolate [08047], and a perpetual [05769] hissing [08292] [08292]; every one that passeth [05674] thereby shall be astonished [08074], and wag [05110] his head [07218].

⁷ The lion [0738] is come up [05927] from his thicket [05441], and the destroyer [07843] of the Gentiles [01471] is on his way [05265]; he is gone forth [03318] from his place [04725] to make [07760] thy land [0776] desolate [08047]; and thy cities [05892] shall be laid waste [05327], without an inhabitant [03427].

¹⁵ The young lions [03715] roared [07580] upon him, and yelled [05414] [06963], and they made [07896] his land [0776] waste [08047]: his cities [05892] are burned [03341] without inhabitant [03427].

⁴ For thus hath the LORD [03068] spoken [0559] unto me, Like as the lion [0738] and the young lion [03715] roaring [01897] on his prey [02964], when a multitude [04393] of shepherds [07462] is called forth [07121] against him, he will not be afraid [02865] of their voice [06963], nor abase [06031] himself for the noise [01995] of them: so shall the LORD [03068] of hosts [06635] come down [03381] to fight [06633] for mount [02022] Zion [06726], and for the hill [01389] thereof.

⁵ Then went [03381] Samson [08123] down [03381], and his father [01] and his mother [0517], to Timnath [08553], and came [0935] to the vineyards [03754] of Timnath [08553]: and, behold, a young [03715] lion [0738] roared [07580] against [07125] him.

²¹ The young lions [03715] roar [07580] after their prey [02964], and seek [01245] their meat [0400] from God [0410].

⁸ The lion [0738] hath roared [07580], who will not [03808] fear [03372]? the Lord [0136] GOD [03069] hath spoken [01696], who can but prophesy [05012]?

⁴ Will a lion [0738] roar [07580] in the forest [03293], when he hath no prey [02964]? will a young lion [03715] cry out [05414] [06963] of his den [04585], if he have taken [03920] nothing [01115]?

²⁹ Their roaring [07581] shall be like a lion [03833], they shall roar [07580] [07580] like young lions [03715]: yea, they shall roar [05098], and lay hold [0270] of the prey [02964], and shall carry it away safe [06403], and none shall deliver [05337] it.

⁷ And the remnant [07611] of Jacob [03290] shall be in the midst [07130] of many [07227] people [05971] as a dew [02919] from the LORD [03068], as the showers [07241] upon the grass [06212], that tarrieth [06960] not for man [0376], nor waiteth [03176] for the sons [01121] of men [0120].

¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

³¹ O generation [01755], see [07200] ye the word [01697] of the LORD [03068]. Have I been a wilderness [04057] unto Israel [03478]? a land [0776] of darkness [03991]? wherefore say [0559] my people [05971], We are lords [07300]; we will come [0935] no more unto thee?

¹⁵ And remember [02142] that thou wast a servant [05650] in the land [0776] of Egypt [04714], and that the LORD [03068] thy God [0430] brought [03318] thee out thence through a mighty [02389] hand [03027] and by a stretched out [05186] arm [02220]: therefore the LORD [03068] thy God [0430] commanded [06680] thee to keep [06213] the sabbath [07676] day [03117].

¹⁴ Is Israel [03478] a servant [05650]? is he a homeborn [01004] [03211] slave? why [04069] is he spoiled [0957]?
¹⁵ The young lions [03715] roared [07580] upon him, and yelled [05414] [06963], and they made [07896] his land [0776] waste [08047]: his cities [05892] are burned [03341] without inhabitant [03427].
¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

¹⁷ Hast thou not procured [06213] this unto thyself, in that thou hast forsaken [05800] the LORD [03068] thy God [0430], when [06256] he led [03212] thee by the way [01870]?

¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

¹⁴ Is Israel [03478] a servant [05650]? is he a homeborn [01004] [03211] slave? why [04069] is he spoiled [0957]?