TRV
Translation
American Standard Version
The children also of Memphis and Tahpanhes have broken the crown of thy head.
World English Bible Messianic
The children also of Memphis and Tahpanhes have broken the crown of your head.
Young's Literal Translation
Also sons of Noph and Tahapanes Consume thee--the crown of the head!
Study This Verse
Commentary on Jeremiah 2 verses 14–19
14 ¶ Is Israel a servant? is he a homeborn slave? why is he spoiled?
15 The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant.
16 Also the children of Noph and Tahapanes have broken the crown of thy head.
17 Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
18 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 river?
19 Thine 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.
The prophet, further to evince the folly of their forsaking God, shows them what mischiefs they had already brought upon themselves by so doing; it had already cost them dear, for to this were owing all the calamities their country was now groaning under, which were but an earnest of more and greater if they repented not. See how they smarted for their folly.
I. Their neighbours, who were their professed enemies, prevailed against them, and this was owing to their sin. 1. They were enslaved and lost their liberty (Jer 2:14): Is Israel a servant? No; Israel is my son, my first-born, Exo 4:22. They are children; they are heirs. Nay, their extraction is noble; they are the seed of Abraham, God's friend, and of Jacob his chosen. Is he a home-born slave? No; he is not the son of the bond-woman, but of the free. They were designed for dominion, not for servitude. Every thing in their constitution carried about it the marks of freedom and honour. Why then is he spoiled of his liberty? Why is he used as a servant, as a home-born slave? Why does he make himself a slave to his lusts, to his idols, to that which does not profit? Jer 2:11. What a thing is this, that such a birthright should be sold for a mess of pottage, such a crown profaned and laid in the dust! Why is he made a slave to the oppressor? God provided that a Hebrew servant should be free the seventh year, and that their slaves should be of the heathen, not of their brethren, Lev 25:44, Lev 25:46. But, notwithstanding this, the princes made slaves of their subjects, and masters made slaves of their servants (Jer 34:11), and so made their country mean and miserable, which God had made happy and honourable. The neighbouring princes and powers broke in upon them, and made some of them slaves even in their own country, and perhaps sold others for slaves into foreign countries. And how came they thus to lose their liberties? For their iniquities they sold themselves, Isa 50:1. We may apply this spiritually. Is the soul of man a servant? Is it a home-born slave? No, it is not. Why then is it spoiled? It is because it has sold its own liberty and enslaved itself to divers lusts and passions, which is a lamentation, and should be for a lamentation. 2. They were impoverished and had lost their wealth. God brought them into a plentiful country (Jer 2:7), but all their neighbours made a prey of it (Jer 2:15): Young lions roar aloud over him and yell; they are a continual terror to him. Sometimes one potent enemy, and sometimes another, and sometimes many in confederacy, fall upon him, and triumph over him. They carry off the fruits of his land, and make that waste, and burn his cities, when first they have plundered them, so that they remain without inhabitant, either because there are no houses to dwell in or because those that should dwell in them are carried into captivity. 3. They were abused, and insulted over, and beaten by every body (Jer 2:16): "Even the children of Noph and Tahapanes, despicable people, not famed for military courage nor strength, have broken the crown of thy head, or fed upon it. In all their struggles with thee they have been too hard for thee, and thou hast always come off with a broken head. The principal part of thy country, that which lay next Jerusalem, has been and is a prey to them." How calamitous the condition of Judah had been of late in the reign of Manasseh we find, Ch2 33:11, and perhaps it had not now much recovered itself. 4. All this was owing to their sin (Jer 2:17): Hast thou not procured this unto thyself? By their sinful confederacies with the nations, and especially their conformity to them in their idolatrous customs and usages, they had made themselves very mean and contemptible, as all those do that have made a profession of religion and afterwards throw it off. Nothing now appeared of that which, by their constitution, made them both honourable and formidable, and therefore nobody either respected them or feared them. But this was not all; they had provoked God to give them up into the hands of their enemies, and to make them a scourge to them and give them success against them; and "thus thou hast procured it to thyself, in that thou hast forsaken the Lord thy God, revolted from thy allegiance to him and so thrown thyself out of his protection; for protection and allegiance go together." Whatever trouble we are in at any time we may thank ourselves for it; for we bring it upon our own head by our forsaking God: "Thou hast forsaken thy God at the time that he was leading thee by the way" (so it should be read); "Then when he was leading thee on to a happy peace and settlement, and thou wast within a step of it, then thou forsookest him, and so didst put a bar in thy own door."
II. Their neighbours, that were their pretended friends, deceived them, distressed them, and helped them not, and this also was owing to their sin. 1. They did in vain seek to Egypt and Assyria for help (Jer 2:18): "What hast thou to do in the way of Egypt? When thou art under apprehensions of danger thou art running to Egypt for help, Isa 30:1, Isa 30:2; Isa 31:1. Thou art for drinking the waters of Sihor," that is, Nilus. "Thou reliest upon their multitude, and refreshest thy self with the fair promises they make thee. At other times thou art in the way of Assyria, sending or going with all speed to fetch recruits thence, and thinkest to satisfy thyself with the waters of the river Euphrates; what hast thou to do there? What wilt thou get by applying to them? They shall help in vain, shall be broken reeds to thee, and what thou thoughtest would be to thee as a river will be but a broken cistern." 2. This also was because of their sin. The judgment shall unavoidably come upon them which their sin has deserved; and then to what purpose is it to call in help against it? Jer 2:19. "Thy own wickedness shall correct thee, and then it is impossible for them to save thee; know and see therefore, upon the whole matter, that it is an evil thing that thou hast forsaken God, for it is that which makes thy enemies enemies indeed, and thy friends friends in vain." Observe here, (1.) The nature of sin; it is forsaking the Lord as our God; it is the soul's alienation from him and aversion to him. Cleaving to sin is leaving God. (2.) The cause of sin; it is because his fear is not in us. It is for want of a good principle in us, particularly for want of the fear of God; this is at the bottom of our apostasy from him; men forsake their duty to God because they stand in no awe of him nor have any dread of his displeasure. (3.) The malignity of sin; it is an evil thing and a bitter. Sin is an evil thing, only evil, an evil that has no good in it, an evil that is the root and cause of all other evil; it is evil indeed, for it is not only the greatest contrariety to the divine nature, but the greatest corruption of the human nature. It is bitter; a state of sin is the gall of bitterness, and every sinful way will be bitterness in the latter end; the wages of it is death, and death is bitter. (4.) The fatal consequences of sin; as it is in itself evil and bitter, so it has a direct tendency to make us miserable: "Thy own wickedness shall correct thee, and thy backslidings shall reprove thee, not only destroy and ruin thee hereafter, but correct and reprove thee now; they will certainly bring trouble upon thee; and punishment will so inevitably follow the sin that the sin shall itself be said to punish thee. Nay, the punishment, in its kind and circumstances, shall so directly answer to the sin, that thou mayest read the sin in the punishment; and the justice of the punishment shall be so plain that thou shalt not have a word to say for thyself; thy own wickedness shall convince thee and stop thy mouth for ever and thou shalt be forced to own that the Lord is righteous." (5.) The use and application of all this: "Know therefore, and see it, and repent of thy sin, that so the iniquity which is thy correction may not be thy ruin."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–19. Public domain.
Copy as
JeromeAD 420
Commentary on Jeremiah
(Verse 16, 17.) The sons of Memphis and Taphne have defiled you, even to the crown. Is it not because you abandoned the Lord your God at the time when He was leading you along the way? This that we have said, is not found in the Septuagint at the time when He was leading you along the way. However, he names two great cities of Egypt, Memphis and Taphne, and he says that their sons defiled Israel even to the crown, in the sense in which Isaiah expressed it: From the sole of the foot to the crown, there is no soundness in it (Isaiah 1:6). For there was such a great lust among the Egyptians, who are of large bodies, that they spared no member, but defiled everything. Literally, it refers to the idols of the Egyptians; spiritually, to the teachers of a perverse doctrine, who defile the purity of the Church with their filthiness. These things happened to them because they abandoned their Lord God, especially at the time when they should have followed him as their leader.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Jeremiah 2:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 2:16 vividly portrays the severe consequences of Judah's spiritual infidelity and their misguided reliance on foreign alliances. The verse prophesies that Egypt, represented by its prominent cities Noph and Tahapanes, will inflict profound humiliation and national degradation upon Judah, symbolically "breaking the crown" of its honor and sovereignty. This prophetic warning underscores the futility of trusting in worldly powers over divine providence, revealing that the very nations Judah sought protection from would become instruments of its downfall and shame, a direct result of their abandonment of God.
CONTEXT
Literary Context: Jeremiah 2 initiates a powerful indictment against Judah, contrasting their initial devotion to the Lord in the wilderness, described as a "bride" (Jeremiah 2:2-3), with their subsequent spiritual apostasy. The chapter systematically details Judah's abandonment of God, the "fountain of living waters," for "broken cisterns" (Jeremiah 2:13)—a potent metaphor for idolatry and reliance on human alliances. Verses 14-19 elaborate on the dire consequences of this unfaithfulness, particularly their vulnerability to external enemies. Verse 16 directly follows a rhetorical question about Israel's plundered state (Jeremiah 2:14) and precedes further accusations of Judah's self-inflicted harm (Jeremiah 2:19). Thus, Jeremiah 2:16 serves as a concrete and ironic illustration of the "plundering" and "correction" Judah would experience due to its covenant infidelity.
Historical & Cultural Context: During Jeremiah's prophetic ministry (late 7th to early 6th century BCE), the geopolitical landscape saw Judah precariously positioned between the rising Babylonian Empire and the declining, yet still formidable, power of Egypt. Many within Judah's leadership advocated for an alliance with Egypt as a strategic safeguard against the looming Babylonian threat. Jeremiah 2:16 specifically names Noph (ancient Memphis) and Tahapanes (Daphnae), two cities of significant Egyptian influence. Noph was a venerable capital, a center of religious and political power in Lower Egypt, while Tahapanes was a crucial frontier fortress, often a first point of contact for those seeking refuge or interaction with Egypt (e.g., Jeremiah 43:7). Judah's consistent vacillation between trusting in the Lord and seeking pragmatic political alliances, particularly with Egypt, was a practice vehemently condemned by prophets like Isaiah and Jeremiah as a profound betrayal of their covenant with God. The imagery of "the crown of thy head" would resonate deeply in a culture where headwear symbolized status, authority, and honor, from royal crowns to priestly turbans, making its "breaking" a powerful symbol of national disgrace.
Key Themes: Jeremiah 2:16 encapsulates several overarching themes prevalent throughout the book of Jeremiah and broader prophetic literature. Firstly, it highlights the futility of misplaced trust, powerfully demonstrating that reliance on human strength or foreign powers, particularly Egypt, is a deceptive and ultimately destructive path for God's people (compare Isaiah 30:1-7). Secondly, the verse vividly illustrates the consequences of spiritual apostasy. Judah's abandonment of the Lord, detailed as forsaking the "fountain of living waters" for "broken cisterns" (Jeremiah 2:13), directly leads to its vulnerability and subsequent humiliation at the hands of the very nations it sought help from. Thirdly, it speaks to the theme of divine judgment and discipline. The humiliation inflicted by Egypt is not random but is presented as a divinely permitted consequence, a form of corrective discipline intended to bring Judah back to repentance and exclusive devotion to the Lord, thereby reaffirming God's sovereignty over all nations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 2:16 is rich in Metaphor and Personification. The phrase "broken the crown of thy head" is a striking metaphor, where "crown of thy head" symbolizes Judah's national dignity, honor, and sovereignty. The breaking of this "crown" vividly conveys the humiliation and ruin Judah would suffer. The cities of Noph and Tahapanes are personified as active agents, performing the destructive act, thereby representing the entire nation of Egypt and its hostile actions. This personification makes the threat more immediate and impactful. The verse also employs Irony, as the very nation Judah sought as an ally for protection against Babylon (Egypt) is prophesied to be the instrument of its humiliation, highlighting the profound folly and spiritual blindness of trusting in human power over divine faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:16 serves as a stark theological declaration concerning the profound consequences of covenant infidelity and misplaced trust. It underscores the biblical principle that turning away from God, the true source of security and blessing, inevitably leads to vulnerability and humiliation at the hands of the very worldly powers one seeks to rely upon. Judah's persistent pursuit of Egyptian alliances, rather than trusting in the Lord's protective hand, is exposed as a self-destructive act that would result in the stripping away of its national dignity and honor. This verse powerfully illustrates that divine judgment often comes through the very means by which a people sought to circumvent God's will, transforming perceived helpers into instruments of discipline and shame.
REFLECTION AND APPLICATION
Jeremiah 2:16 offers a timeless and profound warning that resonates deeply with individuals and communities today. It challenges us to critically examine where we place our ultimate trust and security. Just as Judah sought strength and protection from worldly powers like Egypt instead of relying on the Lord, we too can be tempted to find our stability in financial security, professional achievements, social status, or human relationships, rather than in God's unfailing providence. This verse reminds us that such misplaced trust inevitably leads to disappointment, shame, and a "broken crown"—a loss of true dignity, purpose, and spiritual integrity. Authentic honor and lasting security are found only in a faithful, dependent relationship with God. When we abandon our spiritual foundation and seek solace or strength in "broken cisterns," we become vulnerable to the very forces we hoped would protect us, ultimately experiencing a profound spiritual and existential humiliation. The call is to repent from self-reliance and return to the Lord, recognizing Him as our sole source of strength, identity, and protection, thereby preserving our true spiritual crown.
Questions for Reflection
FAQ
What is the significance of Noph and Tahapanes being named specifically?
Answer: The specific mention of Noph (ancient Memphis) and Tahapanes (Daphnae) is highly significant because these were prominent Egyptian cities representing the full scope of Egyptian power and influence. Noph was a historic capital and a major religious center, while Tahapanes was a strategic frontier city often associated with Judah's interactions with Egypt, including a place of refuge for some Judeans after the fall of Jerusalem (Jeremiah 43:7). By naming these cities, the prophecy emphasizes that the very nation Judah sought to ally with for protection against Babylon would become the instrument of its humiliation. It underscores the irony and futility of Judah's misplaced trust, highlighting that their supposed saviors would instead be their destroyers, a direct consequence of their spiritual apostasy.
How does "broken the crown of thy head" relate to Judah's national identity?
Answer: The phrase "broken the crown of thy head" is a powerful metaphor for severe national humiliation, loss of dignity, and the undermining of sovereignty. In ancient Near Eastern cultures, the head, and specifically a crown or head-covering, symbolized honor, authority, and status. For Judah, a nation chosen by God and given a unique covenant relationship, this "crown" represented its divine favor, its independent standing, and its glory among nations. To have it "broken" by foreign powers signifies a complete stripping away of this honor, a public disgrace, and a profound loss of national identity and autonomy. It implies that Judah's pride and position would be utterly shattered due to its unfaithfulness to God and its reliance on unreliable human alliances. This imagery underscores the depth of the disgrace and damage Judah would suffer as a consequence of its apostasy.
CHRIST-CENTERED FULFILLMENT
Jeremiah 2:16, with its vivid depiction of Judah's "broken crown" due to misplaced trust, finds profound Christ-centered fulfillment in the ultimate "crown" that was broken and then gloriously restored through Jesus Christ. Judah's reliance on Egypt, a symbol of worldly power and false security, inevitably led to its shame and national degradation. In stark contrast, humanity's ultimate "broken crown"—our inherent dignity and glory lost through sin (Romans 3:23)—is fully restored in Christ. He, the true King of Kings (Revelation 19:16), willingly allowed His own "crown" to be broken, not by foreign powers but by the very people He came to save, enduring the crown of thorns (Matthew 27:29) and the ultimate humiliation of the cross (Philippians 2:8). This unparalleled act of self-sacrifice, however, was not for His shame but for our redemption and the restoration of our spiritual dignity. Through His brokenness, believers are given a new "crown" of righteousness and eternal life (2 Timothy 4:8). Unlike Judah, who sought alliances that failed, believers find their ultimate security and honor in Christ, who is the faithful King and the true "fountain of living waters" (John 4:14). He is the one in whom all true trust is placed, and through whom our brokenness is healed, and our eternal crown secured in His everlasting kingdom (Revelation 2:10).