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Selected Verse: Jeremiah 2:29 - Strong Concordance

Verse	Translation	Text
Jer 2:29	Strong Concordance	Wherefore will ye plead [07378] with me? ye all have transgressed [06586] against me, saith [05002] the LORD [03068].
	King James	Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
plead with me--that is, contend with Me for afflicting you (Jer 2:23, Jer 2:35).

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

plead with me--that is, contend with Me for afflicting you (Jer 2:23, Jer 2:35).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Judah has refused to let itself be turned from idolatry either by judgments or by the warnings of the prophets; nevertheless it holds itself guiltless, and believes itself able to turn aside judgment by means of its intrigues with Egypt. Jer 2:29. "Wherefore contend ye against me? ye are all fallen away from me, saith Jahveh. Jer 2:30. In vain have I smitten your sons; correction have they not taken: your sword hath devoured your prophets, like a devouring lion. Jer 2:31. O race that ye are, mark the word of Jahveh. Was I a wilderness to Israel, or a land of dread darkness? Why saith my people, We wander about, come no more to thee? Jer 2:32. Does a maiden forget her ornaments, a bride her girdle? but my people hath forgotten me days without number. Jer 2:33. How finely thou trimmest thy ways to seek love! therefore to misdeeds thou accustomest thy ways. Jer 2:34. Even in thy skirts is found the blood of the souls of the innocent poor ones; not at housebreaking hast thou caught them, but by reason of all this. Jer 2:35. And thou sayest, I am innocent, yea His wrath hath turned from me: behold, I will plead at law with thee for that thou hast said, I have not sinned. Jer 2:36. Why runnest thou so hard to change thy way? for Egypt too thou shalt come to shame, as thou wast put to shame for Asshur. Jer 2:37. From this also shalt thou come forth, beating thy hands upon thy head; for Jahveh rejecteth those in whom thou trustest, and thou shalt not prosper with them." The question in Jer 2:29, Wherefore contend ye against me? implies that the people contended with God as to His visitations, murmured at the divine chastisements they had met with; not as to the reproaches addressed to them on account of their idolatry (Hitz., Graf). ריב with אל, contend, dispute against, is used of the murmuring of men against divine visitations, Jer 12:1; Job 33:13. Judah has no ground for discontent with the Lord; for they have all fallen away from Him, and (Jer 2:31) let themselves be turned to repentance neither by afflictions, nor by warnings, nor by God's goodness to them. לשּׁוא, to vanity, i.e., without effect, or in vain. Hitz. and Graf wish to refer "your sons" to the able-bodied youth who had at different times been slain by Jahveh in war. The lxx seem to have taken it thus, expression לקחוּ by ἐδέξασθε; for the third pers. of the verb will not agree with this acceptation of "your sons," since the reproach of not having taken correction could not apply to such as had fallen in war, but only to those who had escaped. This view is unquestionably incorrect, because, as Hitz. admits the subject, those addressed in לקחוּ, must be the people. Hence it follows of necessity that in בּניכם too the people is meant. The expression is similar to בּני עמּך, Lev 19:18, and is used for the members of the nation, those who constitute the people; or rather it is like בּני יהוּדה, Joe 3:6, where Judah is looked on by the prophet as a unity, where sons are the members of the people. הכּה, too, is not to be limited to those smitten or slain in war. It is used of all the judgments with which God visits His people, of sword, pestilence, famine, failure of crops, drought, and of all kinds of diseases; cf. Lev 26:24., Deu 28:22, Deu 28:27. מוּסר is instruction by word and by warning, as well as correction by chastisement. Most comm. take the not receiving of correction to refer to divine punitive visitations, and to mean refusal to amend after such warning; Ros., on the other hand, holds the reference to be to the warnings and reproofs of the prophets (מוּסר( stehpohic instructionem valet, ut Pro 5:12, Pro 5:23 cet.). But both these references are one-sided. If we refer "correction have they not taken" to divine chastisement by means of judgments, there will be no connection between this and the following clause: your sword devoured your prophets; and we are hindered from restraining the reference wholly to the admonitions and rebukes of the prophets by the close connection of the words with the first part of the verse, a connection indicated by the omission of all particles of transition. We must combine the two references, and understand מוּסר both of the rebukes or warnings of the prophets and of the chastisements of God, holding at the same time that it was the correction of the people by the prophets that Jer. here chiefly kept in view. In administering this correction the prophets not only applied to the hearts of the people as judgments from God all the ills that fell upon them, but declared to the stiff-necked sinners the punishments of God, and by their words showed those punishments to be impending: e.g., Elijah, 1 Kings 17 and 18, Kg2 1:9.; Elisha, Kg2 2:23; the prophet at Bethel, Kg1 13:4. Thus this portion of the verse acquires a meaning for itself, which simplifies the transition from the first to the third clause, and we gain the following thought: I visited you with punishments, and made you to be instructed and reproved by prophets, but ye have slain the prophets who were sent to you. Nehemiah puts it so in Neh 9:26; but Jeremiah uses a much stronger expression, Your sword devoured your prophets like a lion which destroys, in order to set full before the sinners' eyes the savage hatred of the idolatrous people against the prophets of God. Historical examples of this are furnished by Kg1 18:4, Kg1 18:13; Kg1 19:10; Ch2 24:21., Kg2 21:16; Jer 26:23. The prophet's indignation grows hotter as he brings into view God's treatment of the apostate race, and sets before it, to its shame, the divine long-suffering and love. הדּור, O generation ye! English: O generation that ye are! (cf. Ew. 327, a), is the cry of indignation; cf. Deu 32:5, where Moses calls the people a perverse foolish generation. ראוּ: see, observe, give heed to the word of the Lord. This verb is often used of perceptions by any sense, as expressive of that sense by which men apprehend most of the things belonging to the outward world. Have I been for Israel a wilderness, i.e., an unfruitful soil, offering neither means of support nor shelter? This question contains a litotes, and is as much as to say: have not I richly blessed Israel with earthly goods? Or a land of dread darkness? מאפּליה, lit., a darkness sent by Jahveh; cf. the analogous form שׁלהבתיה, Sol 8:6. (Note: Ewald, Gram. 270, c, proposes to read with the lxx מאפלּיּה, because (he says) it is nowhere possible, at least not in the language of the prophets, for the name Jah (God) to express merely greatness. But this is not to the point. Although a darkness sent by Jah be a great darkness, it by no means follows that the name Jah is used merely to express greatness. But by תּרדּמת ; Sa1 26:12, it is put beyond a doubt that darkness of Jah means a darkness sent or spread out by Jah.) The desert is so called not merely because it is pathless (Job 3:23), but as a land in which the traveller is on all sides surrounded by deadly dangers; cf. Jer 2:6 and Psa 55:5. Why then will His people insist on being quit of Him? We roam about unfettered (as to רוּד, see on Hos 12:1), i.e., we will no longer bear the yoke of His law; cf. Jer 2:20. By a comparison breathing love and longing sadness, the prophet seeks to bring home to the heart of the people a feeling of the unnaturalness of their behaviour towards the Lord their God. Does a bride, then, forget her ornaments? etc. קשׁרים, found besides in Isa 3:20, is the ornamental girdle with which the bride adorns herself on the wedding-day; cf. Isa 3:20 with Isa 49:18. God is His people's best adornment; to Him it owes all the precious possessions it has. It should keep fast hold of Him as its most priceless treasure, should prize Him more highly than the virgin her jewels, than the bride her girdle. but instead of this it has forgotten its God, and that not for a brief time, but throughout countless days. ימים is accus. of duration of time. Jeremiah uses this figure besides, as Calv. observed, to pave the way for what comes next. Volebat enim Judaeos conferre mulieribus adulteris, quae dum feruntur effreni sua libidine, rapiuntur post suos vagos amores.

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

Judah has refused to let itself be turned from idolatry either by judgments or by the warnings of the prophets; nevertheless it holds itself guiltless, and believes itself able to turn aside judgment by means of its intrigues with Egypt. Jer 2:29. "Wherefore contend ye against me? ye are all fallen away from me, saith Jahveh. Jer 2:30. In vain have I smitten your sons; correction have they not taken: your sword hath devoured your prophets, like a devouring lion. Jer 2:31. O race that ye are, mark the word of Jahveh. Was I a wilderness to Israel, or a land of dread darkness? Why saith my people, We wander about, come no more to thee? Jer 2:32. Does a maiden forget her ornaments, a bride her girdle? but my people hath forgotten me days without number. Jer 2:33. How finely thou trimmest thy ways to seek love! therefore to misdeeds thou accustomest thy ways. Jer 2:34. Even in thy skirts is found the blood of the souls of the innocent poor ones; not at housebreaking hast thou caught them, but by reason of all this. Jer 2:35. And thou sayest, I am innocent, yea His wrath hath turned from me: behold, I will plead at law with thee for that thou hast said, I have not sinned. Jer 2:36. Why runnest thou so hard to change thy way? for Egypt too thou shalt come to shame, as thou wast put to shame for Asshur. Jer 2:37. From this also shalt thou come forth, beating thy hands upon thy head; for Jahveh rejecteth those in whom thou trustest, and thou shalt not prosper with them." The question in Jer 2:29, Wherefore contend ye against me? implies that the people contended with God as to His visitations, murmured at the divine chastisements they had met with; not as to the reproaches addressed to them on account of their idolatry (Hitz., Graf). ריב with אל, contend, dispute against, is used of the murmuring of men against divine visitations, Jer 12:1; Job 33:13. Judah has no ground for discontent with the Lord; for they have all fallen away from Him, and (Jer 2:31) let themselves be turned to repentance neither by afflictions, nor by warnings, nor by God's goodness to them. לשּׁוא, to vanity, i.e., without effect, or in vain. Hitz. and Graf wish to refer "your sons" to the able-bodied youth who had at different times been slain by Jahveh in war. The lxx seem to have taken it thus, expression לקחוּ by ἐδέξασθε; for the third pers. of the verb will not agree with this acceptation of "your sons," since the reproach of not having taken correction could not apply to such as had fallen in war, but only to those who had escaped. This view is unquestionably incorrect, because, as Hitz. admits the subject, those addressed in לקחוּ, must be the people. Hence it follows of necessity that in בּניכם too the people is meant. The expression is similar to בּני עמּך, Lev 19:18, and is used for the members of the nation, those who constitute the people; or rather it is like בּני יהוּדה, Joe 3:6, where Judah is looked on by the prophet as a unity, where sons are the members of the people. הכּה, too, is not to be limited to those smitten or slain in war. It is used of all the judgments with which God visits His people, of sword, pestilence, famine, failure of crops, drought, and of all kinds of diseases; cf. Lev 26:24., Deu 28:22, Deu 28:27. מוּסר is instruction by word and by warning, as well as correction by chastisement. Most comm. take the not receiving of correction to refer to divine punitive visitations, and to mean refusal to amend after such warning; Ros., on the other hand, holds the reference to be to the warnings and reproofs of the prophets (מוּסר( stehpohic instructionem valet, ut Pro 5:12, Pro 5:23 cet.). But both these references are one-sided. If we refer "correction have they not taken" to divine chastisement by means of judgments, there will be no connection between this and the following clause: your sword devoured your prophets; and we are hindered from restraining the reference wholly to the admonitions and rebukes of the prophets by the close connection of the words with the first part of the verse, a connection indicated by the omission of all particles of transition. We must combine the two references, and understand מוּסר both of the rebukes or warnings of the prophets and of the chastisements of God, holding at the same time that it was the correction of the people by the prophets that Jer. here chiefly kept in view. In administering this correction the prophets not only applied to the hearts of the people as judgments from God all the ills that fell upon them, but declared to the stiff-necked sinners the punishments of God, and by their words showed those punishments to be impending: e.g., Elijah, 1 Kings 17 and 18, Kg2 1:9.; Elisha, Kg2 2:23; the prophet at Bethel, Kg1 13:4. Thus this portion of the verse acquires a meaning for itself, which simplifies the transition from the first to the third clause, and we gain the following thought: I visited you with punishments, and made you to be instructed and reproved by prophets, but ye have slain the prophets who were sent to you. Nehemiah puts it so in Neh 9:26; but Jeremiah uses a much stronger expression, Your sword devoured your prophets like a lion which destroys, in order to set full before the sinners' eyes the savage hatred of the idolatrous people against the prophets of God. Historical examples of this are furnished by Kg1 18:4, Kg1 18:13; Kg1 19:10; Ch2 24:21., Kg2 21:16; Jer 26:23.

The prophet's indignation grows hotter as he brings into view God's treatment of the apostate race, and sets before it, to its shame, the divine long-suffering and love. הדּור, O generation ye! English: O generation that ye are! (cf. Ew. 327, a), is the cry of indignation; cf. Deu 32:5, where Moses calls the people a perverse foolish generation. ראוּ: see, observe, give heed to the word of the Lord. This verb is often used of perceptions by any sense, as expressive of that sense by which men apprehend most of the things belonging to the outward world. Have I been for Israel a wilderness, i.e., an unfruitful soil, offering neither means of support nor shelter? This question contains a litotes, and is as much as to say: have not I richly blessed Israel with earthly goods? Or a land of dread darkness? מאפּליה, lit., a darkness sent by Jahveh; cf. the analogous form שׁלהבתיה, Sol 8:6.

(Note: Ewald, Gram. 270, c, proposes to read with the lxx מאפלּיּה, because (he says) it is nowhere possible, at least not in the language of the prophets, for the name Jah (God) to express merely greatness. But this is not to the point. Although a darkness sent by Jah be a great darkness, it by no means follows that the name Jah is used merely to express greatness. But by תּרדּמת ; Sa1 26:12, it is put beyond a doubt that darkness of Jah means a darkness sent or spread out by Jah.)

The desert is so called not merely because it is pathless (Job 3:23), but as a land in which the traveller is on all sides surrounded by deadly dangers; cf. Jer 2:6 and Psa 55:5. Why then will His people insist on being quit of Him? We roam about unfettered (as to רוּד, see on Hos 12:1), i.e., we will no longer bear the yoke of His law; cf. Jer 2:20. By a comparison breathing love and longing sadness, the prophet seeks to bring home to the heart of the people a feeling of the unnaturalness of their behaviour towards the Lord their God. Does a bride, then, forget her ornaments? etc. קשׁרים, found besides in Isa 3:20, is the ornamental girdle with which the bride adorns herself on the wedding-day; cf. Isa 3:20 with Isa 49:18. God is His people's best adornment; to Him it owes all the precious possessions it has. It should keep fast hold of Him as its most priceless treasure, should prize Him more highly than the virgin her jewels, than the bride her girdle. but instead of this it has forgotten its God, and that not for a brief time, but throughout countless days. ימים is accus. of duration of time. Jeremiah uses this figure besides, as Calv. observed, to pave the way for what comes next. Volebat enim Judaeos conferre mulieribus adulteris, quae dum feruntur effreni sua libidine, rapiuntur post suos vagos amores.

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³⁵ Yet thou sayest [0559], Because I am innocent [05352], surely his anger [0639] shall turn [07725] from me. Behold, I will plead [08199] with thee, because thou sayest [0559], I have not sinned [02398].

²³ How canst thou say [0559], I am not polluted [02930], I have not gone [01980] after [0310] Baalim [01168]? see [07200] thy way [01870] in the valley [01516], know [03045] what thou hast done [06213]: thou art a swift [07031] dromedary [01072] traversing [08308] her ways [01870];

¹⁸ Lift up [05375] thine eyes [05869] round about [05439], and behold [07200]: all these gather themselves together [06908], and come [0935] to thee. As I live [02416], saith [05002] the LORD [03068], thou shalt surely clothe [03847] thee with them all, as with an ornament [05716], and bind [07194] them on thee, as a bride [03618] doeth.

²⁰ The bonnets [06287], and the ornaments of the legs [06807], and the headbands [07196], and the tablets [05315] [01004], and the earrings [03908],

²⁰ For of old time [05769] I have broken [07665] thy yoke [05923], and burst [05423] thy bands [04147]; and thou saidst [0559], I will not transgress [05674] [05647]; when upon every high [01364] hill [01389] and under every green [07488] tree [06086] thou wanderest [06808], playing the harlot [02181].

¹ Ephraim [0669] feedeth [07462] on wind [07307], and followeth [07291] after the east wind [06921]: he daily [03117] increaseth [07235] lies [03577] and desolation [07701]; and they do make [03772] a covenant [01285] with the Assyrians [0804], and oil [08081] is carried [02986] into Egypt [04714].

⁵ Fearfulness [03374] and trembling [07461] are come [0935] upon me, and horror [06427] hath overwhelmed [03680] me.

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]?

²³ Why is light given to a man [01397] whose way [01870] is hid [05641], and whom God [0433] hath hedged in [05526]?

¹² So David [01732] took [03947] the spear [02595] and the cruse [06835] of water [04325] from Saul's [07586] bolster [07226]; and they gat them away [03212], and no man saw [07200] it, nor knew [03045] it, neither awaked [06974]: for they were all asleep [03463]; because a deep sleep [08639] from the LORD [03068] was fallen [05307] upon them.

⁶ Set [07760] me as a seal [02368] upon thine heart [03820], as a seal [02368] upon thine arm [02220]: for love [0160] is strong [05794] as death [04194]; jealousy [07068] is cruel [07186] as the grave [07585]: the coals [07565] thereof are coals [07565] of fire [0784], which hath a most vehement flame [07957].

⁵ They have corrupted [07843] themselves, their spot [03971] is not the spot of his children [01121]: they are a perverse [06141] and crooked [06618] generation [01755].

²³ And they fetched forth [03318] Urijah [0223] out of Egypt [04714], and brought [0935] him unto Jehoiakim [03079] the king [04428]; who slew [05221] him with the sword [02719], and cast [07993] his dead body [05038] into the graves [06913] of the common [01121] people [05971].

¹⁶ Moreover Manasseh [04519] shed [08210] innocent [05355] blood [01818] very [03966] much [07235], till he had filled [04390] Jerusalem [03389] from one end [06310] to another [06310]; beside his sin [02403] wherewith he made Judah [03063] to sin [02398], in doing [06213] that which was evil [07451] in the sight [05869] of the LORD [03068].

²¹ And they conspired [07194] against him, and stoned [07275] him with stones [068] at the commandment [04687] of the king [04428] in the court [02691] of the house [01004] of the LORD [03068].

¹⁰ And he said [0559], I have been very [07065] jealous [07065] for the LORD [03068] God [0430] of hosts [06635]: for the children [01121] of Israel [03478] have forsaken [05800] thy covenant [01285], thrown down [02040] thine altars [04196], and slain [02026] thy prophets [05030] with the sword [02719]; and I, even I only, am left [03498]; and they seek [01245] my life [05315], to take it away [03947].

¹³ Was it not told [05046] my lord [0113] what I did [06213] when Jezebel [0348] slew [02026] the prophets [05030] of the LORD [03068], how I hid [02244] an hundred [03967] men [0376] of the LORD'S [03068] prophets [05030] by fifty [02572] in a cave [04631], and fed [03557] them with bread [03899] and water [04325]?

⁴ For it was so, when Jezebel [0348] cut off [03772] the prophets [05030] of the LORD [03068], that Obadiah [05662] took [03947] an hundred [03967] prophets [05030], and hid [02244] them by fifty [0376] [02572] in a cave [04631], and fed [03557] them with bread [03899] and water [04325].)

²⁶ Nevertheless they were disobedient [04784], and rebelled [04775] against thee, and cast [07993] thy law [08451] behind [0310] their backs [01458], and slew [02026] thy prophets [05030] which testified [05749] against them to turn [07725] them to thee, and they wrought [06213] great [01419] provocations [05007].

⁴ And it came to pass, when king [04428] Jeroboam [03379] heard [08085] the saying [01697] of the man [0376] of God [0430], which had cried [07121] against the altar [04196] in Bethel [01008], that he put forth [07971] his hand [03027] from the altar [04196], saying [0559], Lay hold [08610] on him. And his hand [03027], which he put forth [07971] against him, dried up [03001], so that he could [03201] not pull it in again [07725] to him.

²³ And he went up [05927] from thence unto Bethel [01008]: and as he was going up [05927] by the way [01870], there came forth [03318] little [06996] children [05288] out of the city [05892], and mocked [07046] him, and said [0559] unto him, Go up [05927], thou bald head [07142]; go up [05927], thou bald head [07142].

⁹ Then the king [04428] sent [07971] unto him a captain [08269] of fifty [02572] with his fifty [02572]. And he went up [05927] to him: and, behold, he sat [03427] on the top [07218] of an hill [02022]. And he spake [01696] unto him, Thou man [0376] of God [0430], the king [04428] hath said [01696], Come down [03381].

²³ He shall die [04191] without instruction [04148]; and in the greatness [07230] of his folly [0200] he shall go astray [07686].

¹² And say [0559], How have I hated [08130] instruction [04148], and my heart [03820] despised [05006] reproof [08433];

²⁷ The LORD [03068] will smite [05221] thee with the botch [07822] of Egypt [04714], and with the emerods [02914] [06076], and with the scab [01618], and with the itch [02775], whereof thou canst [03201] not be healed [07495].

²² The LORD [03068] shall smite [05221] thee with a consumption [07829], and with a fever [06920], and with an inflammation [01816], and with an extreme burning [02746], and with the sword [02719], and with blasting [07711], and with mildew [03420]; and they shall pursue [07291] thee until thou perish [06].

²⁴ Then will I also walk [01980] contrary [07147] unto you, and will punish [05221] you yet [01571] seven times [07651] for your sins [02403].

⁶ The children [01121] also of Judah [03063] and the children [01121] of Jerusalem [03389] have ye sold [04376] unto the Grecians [03125] [01121], that ye might remove them far [07368] from their border [01366].

¹⁸ Thou shalt not avenge [05358], nor bear any grudge [05201] against the children [01121] of thy people [05971], but thou shalt love [0157] thy neighbour [07453] as thyself [03644]: I am the LORD [03068].

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?

¹³ Why dost thou strive [07378] against him? for he giveth not account [06030] of any of his matters [01697].

¹ Righteous [06662] art thou, O LORD [03068], when I plead [07378] with thee: yet let me talk [01696] with thee of thy judgments [04941]: Wherefore doth the way [01870] of the wicked [07563] prosper [06743]? wherefore are all they happy [07951] that deal very [0899] treacherously [0898]?

²⁹ Wherefore will ye plead [07378] with me? ye all have transgressed [06586] against me, saith [05002] the LORD [03068].

³⁷ Yea, thou shalt go forth [03318] from him, and thine hands [03027] upon thine head [07218]: for the LORD [03068] hath rejected [03988] thy confidences [04009], and thou shalt not prosper [06743] in them.

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].

³⁴ Also in thy skirts [03671] is found [04672] the blood [01818] of the souls [05315] of the poor [034] innocents [05355]: I have not found [04672] it by secret search [04290], but upon all these.

³³ Why trimmest [03190] thou thy way [01870] to seek [01245] love [0160]? therefore hast thou also taught [03925] the wicked ones [07451] thy ways [01870].

³² Can a maid [01330] forget [07911] her ornaments [05716], or a bride [03618] her attire [07196]? yet my people [05971] have forgotten [07911] me days [03117] without number [04557].

³⁰ In vain [07723] have I smitten [05221] your children [01121]; they received [03947] no correction [04148]: your own sword [02719] hath devoured [0398] your prophets [05030], like a destroying [07843] lion [0738].

²⁹ Wherefore will ye plead [07378] with me? ye all have transgressed [06586] against me, saith [05002] the LORD [03068].