Jeremiah 2:10

KJV

For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.

KJV (with Strong's)

For pass over {H5674} the isles {H339} of Chittim {H3794}, and see {H7200}; and send {H7971} unto Kedar {H6938}, and consider {H995} diligently {H3966}, and see {H7200} if there be such a thing.

Complete Jewish Bible

Cross to the coasts of the Kitti'im and look; send to Kedar and observe closely; see if anything like this has happened before:

Berean Standard Bible

Cross over to the coasts of Cyprus and take a look; send to Kedar and consider carefully; see if there has ever been anything like this:

American Standard Version

For pass over to the isles of Kittim, and see; and send unto Kedar, and consider diligently; and see if there hath been such a thing.

Commentary

### SUMMARY
Jeremiah 2:10 serves as a profound divine challenge and indictment against Judah, where the Lord calls His unfaithful people to observe the pagan nations of the East and West. He commands them to "pass over the isles of Chittim" (representing the Mediterranean West) and "send unto Kedar" (symbolizing the Arabian East), and diligently consider if any nation has ever exchanged their gods, even false ones, for others. This rhetorical question highlights the unparalleled and astonishing nature of Judah's apostasy, as they, uniquely, had forsaken the one true God for worthless idols, a betrayal far exceeding the loyalty of even pagan peoples to their non-existent deities.

### CONTEXT
* **Literary Context:** Jeremiah 2 opens a powerful prophetic oracle, a divine lawsuit against Judah. The preceding verses ([Jeremiah 2:1-3](/jeremiah/2-1 "Jeremiah 2:1-3 - Israel's Early Devotion")) recall Israel's initial devotion to God during their wilderness journey, portraying it as a honeymoon period. God remembers their "kindness of thy youth" and "love of thine espousals." This memory serves as a stark contrast to their current state of apostasy. Verses [Jeremiah 2:4-9](/jeremiah/2-4 "Jeremiah 2:4-9 - God's Indictment Against Israel") then shift to a direct indictment, questioning why the people have strayed from the Lord who brought them out of Egypt and into a fruitful land. Jeremiah 2:10 acts as a rhetorical climax, setting the stage for the explicit charge in [Jeremiah 2:11](/jeremiah/2-11 "Jeremiah 2:11 - Nations Not Changing Their Gods") that Judah has committed an "unheard of" act by exchanging their "Glory" for worthless things, an act even pagan nations would not contemplate. The subsequent verses ([Jeremiah 2:12-13](/jeremiah/2-12 "Jeremiah 2:12-13 - Heaven Astonished at Israel's Sin")) further elaborate on the horror of Judah's sin, depicting heaven itself as appalled by their twofold evil: forsaking the "fountain of living waters" and hewing out broken cisterns.

* **Historical & Cultural Context:** The prophet Jeremiah delivered his message during the tumultuous late 7th and early 6th centuries BCE, a period marked by the decline of Assyrian power and the rise of Babylon. Judah, caught between these empires, often sought political alliances with foreign powers, which frequently led to adopting their gods and religious practices. The references to "Chittim" and "Kedar" are geographically and culturally significant. Chittim (Kittim) typically refers to the islands and coastlands of the Mediterranean, particularly Cyprus and the Aegean Sea, representing the distant Western world known to the Israelites, often associated with Greek or Phoenician influence. Kedar, on the other hand, refers to a prominent nomadic Arab tribe dwelling in the Arabian desert to the East and South, symbolizing the nearby Eastern world. By invoking these two distant and distinct geographical markers, God emphasizes the universal scope of His challenge, implying that across all known civilizations, such a betrayal as Judah's was unprecedented. Culturally, loyalty to one's tribal or national deity was paramount in the ancient Near East, even if that deity was considered false by others. Nations rarely abandoned their ancestral gods, even in defeat, making Judah's willing exchange of the true God for idols an act of profound cultural and spiritual deviance.

* **Key Themes:** Jeremiah 2:10 vividly contributes to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it underscores **God's Astonishment and Indignation** at His people's unparalleled apostasy. The rhetorical challenge implies God's disbelief that Judah could commit such an act. Secondly, the verse highlights the profound **Unfaithfulness of Israel**, contrasting their covenant breaking with the relative loyalty of pagan nations to their false gods. This emphasizes the unique nature of Israel's sin as a betrayal of a personal, covenantal relationship with the living God. Thirdly, it subtly reinforces the **Uniqueness and Incomparability of Yahweh**, the God of Israel. The "such a thing" refers to changing gods; the implication is that Yahweh is the only true God, yet He is the one Israel has abandoned, unlike other nations who cling to their "no gods." Finally, the verse introduces the theme of **Spiritual Adultery/Idolatry**, a pervasive metaphor in Jeremiah, where Israel's turning to other gods is depicted as an unfaithful wife abandoning her husband, the Lord, for worthless lovers, as seen in passages like [Jeremiah 3:1-5](/jeremiah/3-1 "Jeremiah 3:1-5 - Israel's Adultery").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Chittim (Hebrew, _Kittîy'_):** This term, derived from an unused name denoting Cyprus, refers to a Kittite or Cypriote, and by extension, islanders in general, specifically the Greeks or Romans on the shores opposite Palestine. In Jeremiah 2:10, it represents the distant Western world, encompassing the Mediterranean coastlands and islands. Its inclusion signifies the breadth of God's challenge—look even to the furthest reaches of the known world.
* **Kedar (Hebrew, _Qêdâr'_):** Meaning "dusky" (of the skin or tent), Kedar refers to a son of Ishmael and, collectively, to Bedouin tribes as his descendants or representatives. In the biblical context, Kedar represents the nomadic Arab tribes inhabiting the deserts to the East and South of Judah. Its pairing with Chittim forms a **merism**, encompassing the entire known world from West to East, signifying that nowhere, neither far nor near, would such an act of disloyalty be found.
* **Consider diligently (Hebrew, _bîyn mᵉʼôd'_):** This phrase combines two Hebrew words. _Bîyn_ (H995) is a primitive root meaning "to separate mentally (or distinguish), i.e., (generally) understand; to attend, consider, discern, be prudent." _Mᵉʼôd_ (H3966) means "vehemence, vehemently; by implication, wholly, speedily, etc. (often with other words as an intensive or superlative; especially when repeated); diligently, especially, exceedingly." Together, "consider diligently" conveys a command to not merely glance, but to deeply discern, understand, and reflect with great intensity and thoroughness upon the observation. God is not asking for a casual look but a profound, honest assessment of the evidence.

#### Verse Breakdown
* **"For pass over the isles of Chittim, and see;":** This is a divine command, an imperative from God, challenging Judah to physically or metaphorically travel to the distant Western regions. "Passing over" suggests a thorough investigation, while "the isles of Chittim" denote the far-flung, pagan nations of the Mediterranean. The command "and see" urges them to observe the religious practices and loyalties of these foreign peoples.
* **"and send unto Kedar, and consider diligently,":** Complementing the first clause, this command extends the geographical scope to the East, represented by the nomadic tribes of Kedar. The instruction to "send unto Kedar" implies a deliberate inquiry, while "consider diligently" intensifies the previous "see." It demands a deep, discerning reflection, not just a superficial glance, on the findings from these Eastern peoples.
* **"and see if there be such a thing.":** This is the climactic rhetorical question, anticipating a resounding negative answer. "Such a thing" refers to the act of a nation abandoning its gods, even false ones, for new ones. The Lord is challenging Judah to find any precedent for their unparalleled spiritual betrayal, knowing full well that no such example exists among even the most idolatrous nations. This highlights the unique and profound nature of Judah's apostasy.

#### Literary Devices
Jeremiah 2:10 is rich in literary devices that amplify its message of divine indictment. The most prominent is the **Rhetorical Question**, "and see if there be such a thing." God poses a question for which the answer is self-evident and negative, thereby emphasizing the shocking and unprecedented nature of Judah's unfaithfulness. This device not only engages the audience but also underscores the Lord's astonishment. Secondly, the verse employs **Merism** through the pairing of "Chittim" (West) and "Kedar" (East). This literary technique uses two contrasting or opposite parts to represent a whole, signifying that God's challenge applies to the entire known world, from its westernmost to its easternmost reaches. The use of **Imperative Verbs** ("pass over," "see," "send," "consider diligently") creates a sense of direct command and urgency, demanding active participation and honest assessment from the audience. Finally, there is profound **Irony** in the challenge itself. God, the one true and living God, is implicitly contrasting His chosen people's disloyalty to Him with the steadfast, albeit misguided, loyalty of pagan nations to their "no gods." This highlights the absurdity and gravity of Judah's spiritual crime.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:10 profoundly illustrates the unique and astonishing nature of Israel's covenant unfaithfulness. While pagan nations, despite worshipping "no gods," maintained a remarkable loyalty to their chosen deities, Israel, who had a direct, personal, and redemptive relationship with the one true God, abandoned Him for worthless idols. This act was not merely a cultural shift but a profound spiritual betrayal, akin to a spouse forsaking their beloved for unfaithful lovers. The verse emphasizes God's righteous indignation and sorrow over this unparalleled apostasy, setting the stage for the severe consequences that would befall Judah. It highlights the inherent value and glory of the true God, contrasting Him with the impotent and profitless idols that Judah had chosen, and underscores the deep tragedy of rejecting the "fountain of living waters" for "broken cisterns."

* [Jeremiah 2:11](/jeremiah/2-11 "Jeremiah 2:11 - Nations Not Changing Their Gods")
* [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Forsaking the Fountain of Living Waters")
* [Deuteronomy 32:21](/deuteronomy/32-21 "Deuteronomy 32:21 - Provoking God with Idols")

### REFLECTION AND APPLICATION
Jeremiah 2:10 serves as a timeless mirror, reflecting God's call for unwavering loyalty and challenging believers today to examine the depth of their devotion. Just as ancient Judah was called to observe the steadfastness of pagan nations, we are prompted to consider if our commitment to the one true God surpasses our dedication to worldly pursuits, ideologies, or fleeting pleasures. Do we, perhaps unwittingly, exchange the glory of God—His presence, His truth, His purposes—for things that ultimately offer no lasting profit, such as materialism, social approval, or self-sufficiency? This verse compels us to confront any areas where our allegiance might be divided, where we might be "hewing out broken cisterns" instead of drawing from the "fountain of living waters." It is a powerful reminder that our knowledge of and relationship with the incomparable God should lead to a deeper, more consistent, and more passionate devotion than any other pursuit in life.

#### Questions for Reflection
* **What "Chittims" and "Kedars" (i.e., worldly pursuits or ideologies) might I be tempted to give more loyalty or attention to than my relationship with God?**
* **In what ways might I be "exchanging my glory" (my relationship with God) for things that "do not profit" in my daily life?**
* **How can I cultivate a more diligent and discerning "seeing" of God's faithfulness, so that my response to Him is one of unwavering loyalty?**
* **Does my life demonstrate a unique and profound devotion to the true God, or does it sometimes reflect the same spiritual apathy seen in ancient Judah?**

### FAQ

**What is the significance of "Chittim" and "Kedar" in this verse?**

Answer: "Chittim" refers to the islands and coastlands of the Mediterranean, particularly Cyprus and the Aegean region, symbolizing the distant Western world. "Kedar" represents the nomadic Arab tribes in the Arabian desert, symbolizing the Eastern world. By mentioning both, Jeremiah employs a literary device called **merism**, encompassing the entire known world from West to East. The significance is that God is challenging Judah to look *everywhere*—from the farthest reaches of their known world to the nearest—and they will find no nation that has abandoned its gods, even false ones, with the same casual disregard that Judah has shown for the one true God. This emphasizes the unprecedented nature of Judah's spiritual betrayal.

**What does "such a thing" refer to in Jeremiah 2:10?**

Answer: "Such a thing" refers to the act of a nation changing or abandoning its gods. The very next verse, [Jeremiah 2:11](/jeremiah/2-11 "Jeremiah 2:11 - Nations Not Changing Their Gods"), clarifies this: "Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit." The rhetorical question in [Jeremiah 2:10](/jeremiah/2-10 "Jeremiah 2:10 - God's Challenge to Judah") anticipates a resounding "No!"—no nation, not even those worshipping false or "no gods," would typically abandon their deities. This highlights the astonishing and unique nature of Judah's apostasy, as they, despite having a covenant with the living God, had forsaken Him for worthless idols.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 2:10, with its indictment of Israel's unparalleled unfaithfulness, finds its ultimate Christ-centered fulfillment in the stark contrast between humanity's fallen nature and the perfect loyalty and redemptive work of Jesus Christ. Israel's failure to remain steadfast to their covenant God foreshadows humanity's universal tendency to exchange the glory of God for created things, as described in [Romans 1:21-23](/romans/1-21 "Romans 1:21-23 - Suppressing the Truth"). While Israel, God's chosen people, proved unfaithful, Christ stands as the perfectly obedient Son who never deviated from the Father's will, even unto death on the cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). He is the true Israel, the faithful one who perfectly fulfilled the covenant that His people continually broke. Through His atoning sacrifice, Christ provides the means for those who were once unfaithful, like ancient Judah, to be reconciled to God and enter into a new, superior covenant, "not like the covenant that I made with their fathers" ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - The New Covenant")). Where Judah exchanged their "Glory" for that which did not profit, Christ, who is the "radiance of the glory of God" ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - The Supremacy of Christ")), offers Himself as the ultimate "fountain of living waters" ([John 4:14](/john/4-14 "John 4:14 - Living Water")) to all who believe, ensuring that true spiritual loyalty and profit are found only in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 120:5

¶ Woe is me, that I sojourn in Mesech, [that] I dwell in the tents of Kedar!

1 Corinthians 5:1

¶ It is reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

Ezekiel 27:6

[Of] the oaks of Bashan have they made thine oars; the company of the Ashurites have made thy benches [of] ivory, [brought] out of the isles of Chittim.

1 Chronicles 1:7

And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

Jeremiah 18:13

Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

Jeremiah 18:14

Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? [or] shall the cold flowing waters that come from another place be forsaken?

Genesis 10:4

And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.