The big picture
Jeremiah 2 opens in verse 1 with “Moreover the word of the LORD came to me, saying,”, reaches its middle movement near verse 19 with “Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know…”, and closes in verse 37 with “Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath…” Repeated or prominent terms include LORD, land, Israel, ashamed, gods. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Jeremiah · King James Version · 37Jeremiah 2:1-8
1–8: Moreover the word of the LORD came to me, saying,
Jeremiah 2:1–8 opens with “Moreover the word of the LORD came to me, saying,” and reaches “The priests said not, Where is the LORD ? and they that handle the law knew me not: the pastors…” by its final verse. That movement develops the focus on Jeremiah 2 develops its own movement around LORD, land, Israel, ashamed, gods, with particular weight carried by LORD, land, house.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Moreover the word of the LORD came to me, saying,” Naming Moreover keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Israel was holiness unto the LORD , and the firstfruits of his increase: all that devour him shall offend; evil shall…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“Thus saith the LORD , What iniquity have your fathers found in me, that they are gone far from me, and have walked…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Jeremiah 2:1-8
King James Version1Moreover the word of the LORD came to me, saying,
2Go and cry in the ears of Jerusalem, saying, Thus saith the LORD ; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.
3Israel was holiness unto the LORD , and the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD .
4Hear ye the word of the LORD , O house of Jacob, and all the families of the house of Israel:
5Thus saith the LORD , What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
6Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
7And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
8The priests said not, Where is the LORD ? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
Jeremiah 2:9-16
9–16: Wherefore I will yet plead with you, saith the LORD , and with your…
Jeremiah 2:9–16 opens with “Wherefore I will yet plead with you, saith the LORD , and with your children’s children will I…” and reaches “Also the children of Noph and Tahapanes have broken the crown of thy head.” by its final verse. That movement develops the focus on Jeremiah 2 develops its own movement around LORD, land, Israel, ashamed, gods, with particular weight carried by broken, changed, children.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Wherefore I will yet plead with you, saith the LORD , and with your children’s children will I plead.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
Jeremiah 2:9-16
King James Version9Wherefore I will yet plead with you, saith the LORD , and with your children’s children will I plead.
10For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
11Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
12Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD .
13For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
14Is Israel a servant? is he a homeborn slave? why is he spoiled?
15The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant.
16Also the children of Noph and Tahapanes have broken the crown of thy head.
Jeremiah 2:17-24
17–24: Hast thou not procured this unto thyself, in that thou hast forsaken the…
Jeremiah 2:17–24 opens with “Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he…” and reaches “A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion…” by its final verse. That movement develops the focus on Jeremiah 2 develops its own movement around LORD, land, Israel, ashamed, gods, with particular weight carried by LORD, drink, forsaken.
Context that brings the passage to life
This block contains 5 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Jeremiah 2:17-24
King James Version17Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
18And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?
19Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.
20For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
21Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
22For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD .
23How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways;
24A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
Jeremiah 2:25-32
25–32: Withhold thy foot from being unshod, and thy throat from thirst: but…
Jeremiah 2:25–32 opens with “Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no…” and reaches “Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days…” by its final verse. That movement develops the focus on Jeremiah 2 develops its own movement around LORD, land, Israel, ashamed, gods, with particular weight carried by arise, ashamed, gods.
Context that brings the passage to life
This block contains 4 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have…” Naming Withhold keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back…” Naming Thou and Arise keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD .” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Jeremiah 2:25-32
King James Version25Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
26As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,
27Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.
28But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.
29Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD .
30In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
31O generation, see ye the word of the LORD . Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?
32Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
Jeremiah 2:33-37
33–37: Why trimmest thou thy way to seek love? therefore hast thou also taught…
Jeremiah 2:33–37 opens with “Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy…” and reaches “Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected…” by its final verse. That movement develops the focus on Jeremiah 2 develops its own movement around LORD, land, Israel, ashamed, gods, with particular weight carried by ashamed, sayest, anger.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Jeremiah 2:33-37
King James Version33Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
34Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
35Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.
36Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
37Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
Details worth noticing
The opening image
Jeremiah 2:1 begins with “Moreover the word of the LORD came to me, saying,”
Where the chapter turns
Jeremiah 2:18 forms a natural hinge: “And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the…”
The final note
Jeremiah 2:37 leaves the reader with “Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.”
A word trail through the chapter
The words LORD, land, Israel, ashamed, gods, people help reveal the chapter’s repeated concerns.
Which gifts come before the prohibition?
Life, the garden, food and meaningful work. The command occurs inside generosity.
How does chapter 2 deepen chapter 1?
It concentrates on dependence, partnership and responsibility within the shared human calling.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.