Jeremiah 2 32

Jeremiah 2:32 kjv

Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

Jeremiah 2:32 nkjv

Can a virgin forget her ornaments, Or a bride her attire? Yet My people have forgotten Me days without number.

Jeremiah 2:32 niv

Does a young woman forget her jewelry, a bride her wedding ornaments? Yet my people have forgotten me, days without number.

Jeremiah 2:32 esv

Can a virgin forget her ornaments, or a bride her attire? Yet my people have forgotten me days without number.

Jeremiah 2:32 nlt

Does a young woman forget her jewelry,
or a bride her wedding dress?
Yet for years on end
my people have forgotten me.

Jeremiah 2 verses

Jeremiah 2 32 Meaning

Jeremiah 2:32 vividly contrasts the utterly unthinkable act of a young woman forgetting her precious ornaments or a bride neglecting her distinctive wedding attire, with the profound reality of God's people, Israel, having forgotten Him for an immeasurable period. It serves as a powerful rhetorical question to highlight the unimaginable nature of Israel's spiritual amnesia and their deeply ingrained unfaithfulness, presenting it as far more unnatural and egregious than any human failing in ordinary life.

Jeremiah 2 32 Context

Jeremiah 2 marks the beginning of the prophet's sharp pronouncements against Judah's deep-seated apostasy. In the opening verses (Jer 2:1-3), God fondly recalls Israel's initial faithfulness and devotion in the wilderness, portraying it as a bridal love. However, the subsequent verses swiftly transition to a lament over Israel's spiritual degradation, their rejection of God, and their pursuit of worthless idols (Jer 2:4-11). The verse (2:32) appears amidst a powerful indictment where God expresses His astonishment and grief over His people exchanging their glory for something useless (Jer 2:11), and exchanging the living water for broken cisterns (Jer 2:13). It underscores the unnatural and outrageous nature of their sin, especially in light of their covenant relationship with God. The historical context is pre-exilic Judah, deeply entrenched in idolatry and religious syncretism despite repeated prophetic warnings.

Jeremiah 2 32 Word analysis

• Can (הֲ, ha): This interrogative particle introduces a rhetorical question, signaling that the expected answer is "no." It highlights the incredulity and absurdity of the idea being presented. The speaker knows this act is unthinkable, thereby emphasizing the profoundness of the following contrast.
• a maiden (בְתוּלָה, betulah): Refers to a virgin, a young, unmarried woman. In ancient Near Eastern cultures, a maiden's beauty and adornment were a significant part of her identity and societal presentation, often for the purpose of marriage. Her attachment to these items would be natural and profound.
• forget (תִּשְׁכַּח, tishkach): From the verb shakach, meaning "to forget," "to be oblivious of," or "to neglect." It implies a loss of memory, a deliberate disregard, or a fading of something once cherished. Here, it denotes an active disregard.
• her ornaments (עֶדְיָהּ, edya): From 'edî, meaning "adornment," "jewelry," or "finery." These are objects of beauty, personal value, and social significance that would be worn regularly for enhancing appearance. They represent something deeply personal and cherished.
• or (אוֹ, o): A disjunctive conjunction, offering an alternative scenario that further reinforces the initial point.
• a bride (כַּלָּה, kallah): A woman on her wedding day. The most crucial day for a woman in that culture, where she is the center of attention and specifically dressed for celebration and covenant. This example elevates the stakes from everyday adornment to once-in-a-lifetime attire.
• her attire (קְשֻׁרֶיהָ, qishshūrehā): From qishshūrîm, meaning "bands," "sashes," "headbands," or elaborate bridal garments. This refers to the special, perhaps ceremonial, garments and decorations unique to a wedding day, symbolizing new beginnings, joy, and the solemnity of the marriage covenant. Such attire would be meticulously prepared and highly valued, never to be forgotten.
• Yet (וְאוּלָם, ve'ulam): A strong adversative conjunction, meaning "but," "nevertheless," "indeed," or "however." It introduces a profound and shocking contrast between the expected human behavior and the actual behavior of Israel, marking a pivot from the rhetorical question to the painful reality.
• my people (עַמִּי, 'ammî): The possessive "my" emphasizes God's unique and intimate covenant relationship with Israel, His chosen nation. It underscores the betrayal felt by God, as those whom He called His own have acted in this egregious way.
• have forgotten (שְׁכֵחוּנִי, shekheḥūnî): The same root shakach, but here in a collective perfect tense, meaning they have completely and habitually forgotten. The suffix "-nī" specifically means "Me." The act of forgetting is complete and directed squarely at God Himself.
• me (God): The ultimate and indispensable "object" of their forgetting. Unlike perishable ornaments or attire, God is the eternal, living source of Israel's existence, identity, and blessings. Forgetting Him implies abandoning the very source of life and covenant.
• days without number (לֹא מִסְפָּר, lō' mispār): Literally "not number." This idiomatic phrase signifies "countless days," "for a very long time," or "continuously." It highlights the chronic, pervasive, and extensive nature of Israel's forgetfulness, not a momentary lapse, but a sustained pattern of neglect.

Words-group by words-group analysis:

• "Can a maiden forget her ornaments, or a bride her attire?": This rhetorical question establishes an impossible human scenario, drawing on culturally potent imagery of female pride, joy, and the importance of appearance, particularly for significant life events like marriage. It sets up a standard of expectation, where certain behaviors are universally understood as utterly unnatural.
• "Yet my people have forgotten me days without number.": This is the devastating punchline, contrasting the utterly improbable (a maiden/bride forgetting precious items) with the actual, unimaginable reality of Israel forgetting their God. The contrast emphasizes the shocking magnitude of Israel's spiritual dereliction. "My people" highlights the covenant intimacy that has been breached. "Days without number" conveys the enduring and pervasive nature of this amnesia.

Jeremiah 2 32 Bonus section

• The imagery of a woman and her adornments often appears in the Old Testament to symbolize a nation's spiritual state or glory. Here, the emphasis is on the profound unthinkability of neglecting what is inherently valuable and joyous.
• Jeremiah often uses stark contrasts and rhetorical questions to highlight the absurdity and depth of Israel's sin, making God's grievance emotionally palpable. This specific verse acts as a profound rhetorical climax after detailing Israel's shift from initial love for God to spiritual prostitution.
• The comparison serves as a polemic against the pagan practices of the surrounding nations which Israel adopted. The God of Israel provided enduring life, unlike the fleeting beauty of ornaments or the non-existence of idols. By "forgetting" God, Israel effectively chose nothingness over everything.
• This verse not only points to Israel's forgetfulness but also subtly points to God's own unwavering remembrance of His covenant with them, even when they failed to remember Him. His consistent longing for their return is woven into the lament of this chapter.

Jeremiah 2 32 Commentary

Jeremiah 2:32 is a powerful illustration of Israel's profound spiritual failure using culturally resonant imagery. The rhetorical question posits an unthinkable human scenario: a maiden neglecting her valued jewelry or a bride forgetting her exquisite wedding garments. These items symbolize identity, beauty, joy, and the importance of a momentous occasion. Forgetting them would be an anomaly, indicating severe apathy or mental deficiency.

Yet, God reveals that His people, whom He redeemed and loved as a husband loves his bride, have committed an even more astonishing act: they have forgotten Him—their life-giver, their deliverer, and the very foundation of their covenant identity. The phrase "days without number" underscores the long-standing and deeply ingrained nature of this spiritual amnesia. This was not a temporary oversight but a prolonged, deliberate neglect of their covenant obligations and relationship with the Most High God, exchanging His life-giving presence for dead idols. The verse articulates God's lament, revealing His astonishment and deep hurt at such unfaithfulness, positioning it as an offense far greater and more unnatural than any human's forgetting of their most cherished possessions.