Jeremiah 2
New English Translation
The Lord Recalls Israel’s Earlier Faithfulness
2 The Lord’s message came to me, 2 “Go and declare in the hearing of the people of Jerusalem: ‘This is what the Lord says: “I have fond memories of you,[a] how devoted you were to me in your early years.[b] I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted. 3 Israel was set apart to the Lord; they were like the firstfruits of a harvest to him.[c] All who tried to devour them were punished; disaster came upon them,” says the Lord.’”
The Lord Reminds Them of the Unfaithfulness of Their Ancestors
4 Now listen to the Lord’s message, you descendants[d] of Jacob,
all you family groups from the nation[e] of Israel.
5 This is what the Lord says:
“What fault could your ancestors[f] have possibly found in me
that they strayed so far from me?[g]
They paid allegiance to[h] worthless idols, and so became worthless to me.[i]
6 They did not ask,
‘Where is the Lord who delivered us out of Egypt,
who brought us through the wilderness,
through a land of valleys and gorges,[j]
through a land of desert and deep darkness,[k]
through a land in which no one travels,
and where no one lives?’[l]
7 I brought you[m] into a fertile land
so you could enjoy[n] its fruits and its rich bounty.
But when you entered my land, you defiled it;[o]
you made the land I call my own[p] loathsome to me.
8 Your priests[q] did not ask, ‘Where is the Lord?’[r]
Those responsible for teaching my law[s] did not really know me.[t]
Your rulers rebelled against me.
Your prophets prophesied in the name of the god Baal.[u]
They all worshiped idols that could not help them.[v]
The Lord Charges Contemporary Israel with Spiritual Adultery
9 “So, once more I will state my case[w] against you,” says the Lord.
“I will also state it against your children and grandchildren.[x]
10 Go west[y] across the sea to the coasts of Cyprus[z] and see.
Send someone east to Kedar[aa] and have them look carefully.
See if such a thing as this has ever happened:
11 Has a nation ever changed its gods
(even though they are not really gods at all)?
But my people have exchanged me, their glorious God,[ab]
for a god that cannot help them at all![ac]
12 Be amazed at this, O heavens.[ad]
Be shocked and utterly dumbfounded,”
says the Lord.
13 “Do so because my people have committed a double wrong:
They have rejected me,
the fountain of life-giving water,[ae]
and they have dug cisterns for themselves,
cracked cisterns that cannot even hold water.
Israel’s Reliance on Foreign Alliances (not on God)
14 “Israel is not a slave, is he?
He was not born into slavery, was he?[af]
If not, why then is he being carried off?
15 Like lions his enemies roar victoriously over him;
they raise their voices in triumph.[ag]
They have laid his land waste;
his cities have been burned down and deserted.[ah]
16 Even the soldiers[ai] from Memphis and Tahpanhes
have cracked your skulls, people of Israel.[aj]
17 You have brought all this on yourself, Israel,[ak]
by deserting the Lord your God when he was leading you along the right path.[al]
18 What good will it do you[am] then[an] to go down to Egypt
to seek help from the Egyptians?[ao]
What good will it do you[ap] to go over to Assyria
to seek help from the Assyrians?[aq]
19 Your own wickedness will bring about your punishment.
Your unfaithful acts will bring down discipline on you.[ar]
Know, then, and realize how utterly harmful[as]
it was for you to reject me, the Lord your God,[at]
to show no respect for me,”[au]
says the Sovereign Lord of Heaven’s Armies.[av]
The Lord Expresses His Exasperation at Judah’s Persistent Idolatry
20 “Indeed,[aw] long ago you threw off my authority
and refused to be subject to me.[ax]
You said, ‘I will not serve you.’[ay]
Instead, you gave yourself to other gods on every high hill
and under every green tree,
like a prostitute sprawls out before her lovers.[az]
21 I planted you in the land
like a special vine of the very best stock.
Why in the world have you turned into something like a wild vine
that produces rotten, foul-smelling grapes?[ba]
22 You can try to wash away your guilt with a strong detergent.
You can use as much soap as you want.
But the stain of your guilt is still there for me to see,”[bb]
says the Sovereign Lord.[bc]
23 “How can you say, ‘I have not made myself unclean.
I have not paid allegiance to[bd] the gods called Baal.’
Just look at the way you have behaved in the Valley of Hinnom![be]
Think about the things you have done there!
You are like a flighty, young female camel
that rushes here and there, crisscrossing its path.[bf]
24 You are like a wild female donkey brought up in the wilderness.
In her lust she sniffs the wind to get the scent of a male.[bg]
No one can hold her back when she is in heat.
None of the males need wear themselves out chasing after her.
At mating time she is easy to find.[bh]
25 Do not chase after other gods until your shoes wear out
and your throats become dry.[bi]
But you say, ‘It is useless for you to try and stop me
because I love those foreign gods[bj] and want to pursue them!’
26 Just as a thief has to suffer dishonor when he is caught,
so the people of Israel[bk] will suffer dishonor for what they have done.[bl]
So will their kings and officials,
their priests and their prophets.
27 They say to a wooden idol,[bm] ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’[bn]
Yes, they have turned away from me instead of turning to me.[bo]
Yet when they are in trouble, they say, ‘Come and save us!’
28 But where are the gods you made for yourselves?
Let them save you when you are in trouble.
The sad fact is that[bp] you have as many gods
as you have towns, Judah.
29 Why do you try to refute me?[bq]
All of you have rebelled against me,”
says the Lord.
30 “It did no good for me to punish your people.
They did not respond to such correction.
You slaughtered your prophets
like a voracious lion.[br]
31 You people of this generation,
listen to the Lord’s message:
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you?[bs]
Why then do you[bt] say, ‘We are free to wander.[bu]
We will not come to you anymore?’
32 Does a young woman forget to put on her jewels?
Does a bride forget to put on her bridal attire?
But my people have forgotten me
for more days than can even be counted.
33 “My, how good you have become
at chasing after your lovers![bv]
Why, you could even teach prostitutes a thing or two![bw]
34 Even your clothes are stained with
the lifeblood of the poor who had not done anything wrong;
you did not catch them breaking into your homes.[bx]
Yet, in spite of all these things you have done,[by]
35 you say, ‘I have not done anything wrong,
so the Lord cannot really be angry with me any more.’
But, watch out![bz] I will bring down judgment on you
because you say, ‘I have not committed any sin.’
36 Why do you constantly go about[ca]
changing your political allegiances?[cb]
You will get no help from Egypt
just as you got no help from Assyria.[cc]
37 Moreover, you will come away from Egypt
with your hands covering your faces in sorrow and shame[cd]
because the Lord will not allow your reliance on them to be successful
and you will not gain any help from them.[ce]
Footnotes
- Jeremiah 2:2 tn Heb “I remember to/for you.”
- Jeremiah 2:2 tn Heb “the loyal love of your youth.”sn The Hebrew word translated “how devoted you were” (חֶסֶד, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the Lord. The reference to her earlier devotion is not absolute but relative. Compared to her unfaithfulness in worshiping other gods after she got into the land, the murmuring and complaining in the wilderness are ignored.
- Jeremiah 2:3 sn Heb “the firstfruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor—here rendered as a simile—is intended to bring out the special relationship and inviolability that Israel had with God. As the firstfruits were the special possession of the Lord, to be eaten only by the priests and off limits to the common people, so Israel was God’s special possession and was not to be “eaten” by the nations.
- Jeremiah 2:4 tn Heb “house.”
- Jeremiah 2:4 tn Heb “house.”
- Jeremiah 2:5 tn Heb “fathers.”
- Jeremiah 2:5 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.
- Jeremiah 2:5 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21, where Elijah taunts the people with “halting between two opinions,” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).
- Jeremiah 2:5 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols, as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
- Jeremiah 2:6 tn Heb “a land of the rift valley and gorges.” Geographically, the עֲרָבָה (ʿaravah) is the rift valley that extends from Galilee to the Gulf of Aqaba. Biblical references are usually to sections of the rift valley, such as the Jordan Valley, the region of the Dead Sea, or the portion south of the Dead Sea. The term שׁוּחָה (shukhah) can refer to a trapper’s pit, a gorge, or a precipice (HALOT 1439 s.v.). The point here seems to be the terrain; cf. REB “a barren and broken country.”
- Jeremiah 2:6 tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.
- Jeremiah 2:6 sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention; compare 2 Kgs 2:14.
- Jeremiah 2:7 sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.
- Jeremiah 2:7 tn Heb “eat.”
- Jeremiah 2:7 sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.
- Jeremiah 2:7 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the Lord’s (e.g., 12:7, 8, 9; 16:18; 50:11) make the possessive use more likely here.sn The land belonged to the Lord; it was given to the Israelites in trust (or usufruct) as their heritage. See Lev 25:23.
- Jeremiah 2:8 tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”
- Jeremiah 2:8 sn See the study note on 2:6.
- Jeremiah 2:8 tn Heb “those who handle my law.”sn The reference is likely to the priests and Levites who were responsible for teaching the law (so Jer 18:18; cf. Deut 33:10). According to Jer 8:8 it could possibly refer to the scribes who copied the law.
- Jeremiah 2:8 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See, for example, its use in contexts like Hos 4:1 and 6:6.
- Jeremiah 2:8 tn Heb “by Baal.”
- Jeremiah 2:8 tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, baʿal) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (yaʿal).
- Jeremiah 2:9 tn Or “bring charges against you.”sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20 and Mic 6:1-8.
- Jeremiah 2:9 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments (Deut 5:10) and note the execution of the children of Dathan and Abiram (Deut 11:6) and of Achan (Josh 7:24-25).
- Jeremiah 2:10 tn Heb “For go west.”
- Jeremiah 2:10 tn Heb “pass over to the coasts of Kittim.” The words “west across the sea” in this line and “east of” in the next are implicit in the text and are supplied in the translation to give geographical orientation.sn The Hebrew term translated Cyprus (“Kittim”) originally referred to the island of Cyprus but later was used for the lands in the west, including Macedonia (1 Macc 1:1; 8:5) and Rome (Dan 11:30). It is used here as part of a figure called merism to denote the lands in the west as opposed to Kedar, which was in the east. The figure includes polar opposites to indicate totality, i.e., everywhere from west to east.
- Jeremiah 2:10 sn Kedar is the home of the bedouin tribes in the Syro-Arabian desert. See Gen 25:18 and Jer 49:38. See also the previous note for the significance of the reference here.
- Jeremiah 2:11 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel.
- Jeremiah 2:11 tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.
- Jeremiah 2:12 sn In earlier literature the heavens (and the earth) were called on to witness Israel’s commitment to the covenant (Deut 30:12) and were called to serve as witnesses to Israel’s fidelity or infidelity to it (Isa 1:2; Mic 6:1).
- Jeremiah 2:13 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything.
- Jeremiah 2:14 tn Heb “Is Israel a slave? Or is he a house-born slave?” The questions are rhetorical, expecting a negative answer.sn The Lord is here contrasting Israel’s lofty status as the Lord’s bride and special possession, which he had earlier reminded her of (see 2:2-3), with her current status of servitude to Egypt and Assyria.
- Jeremiah 2:15 tn Heb “Lions shout over him; they give out [raise] their voices.”sn The reference to lions is here a metaphor for the Assyrians (and later the Babylonians; see Jer 50:17). The statement about lions roaring over their prey implies that the prey has been vanquished.
- Jeremiah 2:15 tn Heb “without inhabitant.”
- Jeremiah 2:16 tn Heb “the sons of…”
- Jeremiah 2:16 tc The translation follows the reading of the Syriac version. The Hebrew text reads, “have grazed [= “shaved” ?] your skulls [as a sign of disgracing them].” Note that the reference shifts from third person, “him,” to second person, “you,” which is common in Hebrew style. The words “people of Israel” have been supplied in the translation to help identify the referent and ease the switch. The reading presupposes יְרֹעוּךְ (yeroʿukh) a Qal imperfect from the verb רָעַע (raʿaʿ; see BDB 949 s.v. II רָעַע Qal.1, and compare usage in Jer 15:2; Ps 2:9). The MT reads יִרְעוּךְ (yirʿukh), a Qal imperfect from the root רָעָה (raʿah; see BDB 945 s.v. I רָעָה Qal.2.b, for usage). The use of the verb in the MT is unparalleled in the sense suggested, but the resultant figure, if “graze” can mean “shave,” is paralleled in Jer 47:5; 48:37; Isa 7:20. The reading of the variant is accepted on the basis that it is the rarer root; the scribe would have been more familiar with the root “graze” even though it is unparalleled in the figurative nuance implied here. The noun “head/skull” is functioning as an accusative of further specification (see GKC 372 §117.ll, and compare usage in Gen 3:8), i.e., “they crack you on the skull” or “they shave you on the skull.” The verb is a prefixed form and in this context is either a preterite without vav (ו) consecutive or an iterative imperfect denoting repeated action. Some modern English versions render the verb in the future tense, “they will break [or shave] your skull.”
- Jeremiah 2:17 tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.
- Jeremiah 2:17 tn Heb “at the time of leading you in the way.”
- Jeremiah 2:18 tn Heb “What to you to the way.”
- Jeremiah 2:18 tn The introductory particle וְעַתָּה (veʿattah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).
- Jeremiah 2:18 tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.
- Jeremiah 2:18 tn Heb “What to you to the way.”
- Jeremiah 2:18 tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.
- Jeremiah 2:19 tn Or “teach you a lesson”; Heb “rebuke/chide you.”
- Jeremiah 2:19 tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.
- Jeremiah 2:19 tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.
- Jeremiah 2:19 tn Heb “and no fear of me was on you.”
- Jeremiah 2:19 tn Heb “the Lord Yahweh, [the God of] Armies.” The title “Yahweh of Armies” is an abbreviation of a longer title “Yahweh, the God of Armies” which occurs 5 times in Jeremiah (5:14; 15:16; 35:17; 38:17; 44:7). The abbreviated title occurs 77 times in the book of Jeremiah. On 32 occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. It is preceded on 5 occasions, including here, by the title “my Lord” (אֲדוֹנָי; ʾadonay, 46:10; 49:5; 50:25, 31) and 3 times by the title “the King” (46:18; 48:15; 51:17). While the “host of heaven” is a phrase that can refer to the sun, moon, and stars or to astral gods (e.g. Deut 4:19; 17:13; 2 Kgs 21:3, 5), it also refers to the angels that surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and that he sends to protect his servants (2 Kgs 6:17). As a title, the “Armies” in “Lord [God] of Armies” refer to the heavenly armies of angels and emphasize his sovereignty and power. This title is commonly found in the messenger formula “Thus says…” introducing divine oracles (52 of 80 such cases occur in Jeremiah).
- Jeremiah 2:20 tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.
- Jeremiah 2:20 tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.
- Jeremiah 2:20 tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (ʾeʿevor, “I will not transgress”) for אֶעֱבֹד (ʾeʿevod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.
- Jeremiah 2:20 tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.
- Jeremiah 2:21 tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 749 s.v. סוֹרִי.
- Jeremiah 2:22 tn Heb “Even if you wash with natron/lye, and use much soap, your sin is a stain before me.”
- Jeremiah 2:22 tn Heb “Lord Yahweh.” For an explanation of this title see the study notes on 1:6.
- Jeremiah 2:23 tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.
- Jeremiah 2:23 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.
- Jeremiah 2:23 sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord’s control.
- Jeremiah 2:24 tn The words “to get the scent of a male” are implicit and are supplied in the translation for clarification.
- Jeremiah 2:24 sn The metaphor is intended to depict Israel’s irrepressible desire to worship other gods.
- Jeremiah 2:25 tn Heb “Refrain your feet from being bare and your throat from being dry/thirsty.”
- Jeremiah 2:25 tn Heb “It is useless! No!” For this idiom, see Jer 18:12; NEB “No; I am desperate.”
- Jeremiah 2:26 tn Heb “house of Israel.”
- Jeremiah 2:26 tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.
- Jeremiah 2:27 tn Heb “wood…stone…”
- Jeremiah 2:27 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
- Jeremiah 2:27 tn Heb “they have turned [their] backs to me, not [their] faces.”
- Jeremiah 2:28 tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.
- Jeremiah 2:29 sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counterclaims that they do not deserve to be punished.
- Jeremiah 2:30 tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.
- Jeremiah 2:31 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation in this context.
- Jeremiah 2:31 tn Heb “my people.”
- Jeremiah 2:31 tn Or more freely, “free to do as we please.” The meaning of this verb (רוּד, rud) is debated in the few passages where it occurs. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [veradti] for וְיָרַדְתִּי [veyaradti]) in Judg 11:37, where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
- Jeremiah 2:33 tn Heb “How good you have made your ways to seek love.”
- Jeremiah 2:33 tn Heb “so that even the wicked women you teach your ways.”
- Jeremiah 2:34 tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses; cf. Exod 22:2.
- Jeremiah 2:34 tn KJV and ASV read this line with 2:34. The ASV makes little sense, and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.
- Jeremiah 2:35 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.
- Jeremiah 2:36 tn “go about.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezeli] instead of תֵּאזְלִי [te’zeli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”
- Jeremiah 2:36 tn Heb “changing your way.”
- Jeremiah 2:36 tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”
- Jeremiah 2:37 tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.
- Jeremiah 2:37 tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”
Geremia 2
La Nuova Diodati
2 La parola dell'Eterno mi fu ancora rivolta, dicendo:
2 «Va' e grida alle orecchie di Gerusalemme, dicendo: Cosí dice l'Eterno: Io mi ricordo di te, della tenera attenzione della tua giovinezza, dell'amore al tempo del tuo fidanzamento, quando mi seguivi nel deserto, in una terra non seminata.
3 Israele, era consacrato all'Eterno, le primizie del suo raccolto; tutti quelli che lo divoravano diventavano colpevoli, e la calamità si abbatteva su di loro», dice l'Eterno.
4 Ascoltate la parola dell'Eterno, o casa di Giacobbe, e voi tutte le famiglie della casa d'Israele.
5 Cosí dice l'Eterno: «Che cosa hanno trovato di ingiusto in me i vostri padri, per allontanarsi da me, andare dietro alla vanità e diventare essi stessi vanità?
6 Non hanno neppure detto: "Dov'è l'Eterno che ci ha fatto uscire dal paese d'Egitto, che ci ha condotto attraverso il deserto, per un paese arido e di crepacci, per un paese riarso e di ombra di morte, per un paese dove nessuno era mai passato e dove nessuno aveva mai abitato?
7 Io vi ho condotto in un paese fertile, perché mangiaste dei suoi frutti e dei suoi beni; ma quando siete entrati, avete contaminato il mio paese e avete reso la mia eredità un'abominazione.
8 sacerdoti non hanno detto: "Dov'è l'Eterno?", quelli che si occupano della legge non mi hanno conosciuto, i pastori si sono ribellati contro di me, i profeti hanno profetizzato per Baal, e hanno seguito cose che non giovano a nulla.
9 Perciò contenderò ancora in giudizio con voi», dice l'Eterno, «e contenderò con i figli dei vostri figli.
10 Recatevi nelle isole di Kittim, e guardate, mandate a Kedar e osservate bene, e vedete se è mai avvenuta una cosa simile.
11 Ha mai una nazione cambiato i suoi dèi, anche se non sono dèi? Ma il mio popolo ha cambiato la sua gloria perciò che non giova a nulla.
12 Stupitevi, o cieli, di questo; inorridite e siate grandemente desolati», dice l'Eterno.
13 «Poiché il mio popolo ha commesso due mali: ha abbandonato me, la sorgente di acqua viva, per scavarsi cisterne, cisterne rotte, che non tengono l'acqua.
14 Israele è forse uno schiavo, o uno schiavo nato in casa? Perché dunque è diventato una preda?
15 I leoncelli ruggiscono contro di lui, fanno udire la loro voce e riducono il suo paese a una desolazione; le sue città sono bruciate e nessuno piú vi abita.
16 Perfino gli abitanti di Nof e di Tahpanhes ti divorano la corona della tua testa.
17 Non ti sei forse attirato addosso questo perché hai abbandonato l'Eterno, il tuo DIO, mentre ti conduceva per la strada?
18 E ora perché hai preso la strada che porta in Egitto, per andare a bere le acque di Scihor? O perché hai preso la strada che porta in Assiria, per andare a bere le acque del Fiume?
19 La tua stessa malvagità ti castigherà e i tuoi sviamenti ti puniranno. Riconosci perciò e vedi quanto cattivo e amaro sia per te l'abbandonare l'Eterno, il tuo DIO, e il non avere in te alcun timore di me», dice il Signore, l'Eterno degli eserciti.
20 «Poiché da molto tempo hai infranto il tuo giogo, hai rotto i tuoi legami e hai detto: "Non voglio piú servire! Ma sopra ogni alto colle e sotto ogni albero verdeggiante ti sei sdraiata come una prostituta.
21 Eppure ti avevo piantato come una nobile vigna tutta della migliore qualità; come dunque ti sei cambiata nei miei confronti in tralci degeneri di vigna straniera?
22 Anche se ti lavassi con la soda e usassi molto sapone, la tua iniquità la scerebbe un'impronta indelebile davanti a me», dice il Signore, l'Eterno.
23 «Come puoi dire: "Non mi son contaminata, non sono andata dietro ai Baal, Guarda la strada da te percorsa nella valle, riconosci, ciò che hai fatto, dromedaria veloce, che corre senza freno nelle sue vie.
24 Asina selvatica, abituata al deserto, che aspira l'aria nell'ardore del suo desiderio; nella stagione degli amori chi può trattenerla? Tutti quelli che la cercano non devono affaticarsi: nel suo mese la troveranno.
25 Impedisci che il tuo piede rimanga scalzo e che la tua gola si inaridisca. Ma tu hai detto: "E' inutile. No! Io amo gli stranieri e voglio seguire loro".
26 Come rimane confuso il ladro quando è sorpreso sul fatto, cosí sono confusi quelli della casa d'Israele, essi, i loro re, i loro principi, i loro sacerdoti e i loro profeti,
27 i quali dicono al legno: "Tu sei mio padre" e alla pietra: "Tu ci hai dato la vita". Sí, essi mi hanno voltato le spalle e non la faccia. Ma nel tempo della loro sventura dicono: "Lèvati e salvaci!"
28 Ma dove sono i tuoi dèi che ti sei fatto Si lèvino, se possono salvarti nel tempo della tua sventura. Poiché numerosi come le tue città sono i tuoi dèi, o Giuda.
29 Perché contendete con me? Voi tutti vi siete ribellati contro di me», dice l'Eterno.
30 «Invano ho colpito i vostri figli; non hanno accettato la correzione. La vostra spada ha divorato i vostri profeti come un leone distruttore.
31 O generazione, considera la parola dell'Eterno! Sono forse stato un deserto per Israele o un paese di fitte tenebre? Perché dice il mio popolo: "Noi girovaghiamo liberamente, non torneremo piú da te"?
32 Può una fanciulla dimenticare i suoi ornamenti, o una sposa la sua cintura? Eppure il mio popolo mi ha dimenticato da giorni innumerevoli.
33 Come usi bene le tue maniere per procurarti amore! Cosí hai insegnato le tue maniere persino alle donne malvagie.
34 Perfino sui lembi della tua veste si trova il sangue di poveri innocenti, che non furono sorpresi a scassinare. Ma, nonostante tutte queste cose,
35 tu dici: Sono innocente; certamente la sua ira si è ritirata da me Ecco, io entrerò in giudizio con te, perché hai detto: "Non ho peccato"
36 Perché vagabondi cosí tanto, cambiando il tuo cammino? Sarai delusa anche dall'Egitto, come sei stata delusa dall'Assiria.
37 Anche da esso uscirai con le tue mani sul capo, perché l'Eterno ha rigettato quelli nei quali tu confidi, e tu non realizzerai i tuoi intenti per mezzo di loro.
Jeremiah 2
New American Bible (Revised Edition)
Chapter 2
Infidelity of Israel.[a] 1 The word of the Lord came to me: 2 Go, cry out this message for Jerusalem to hear!
I remember the devotion[b] of your youth,
how you loved me as a bride,
Following me in the wilderness,
in a land unsown.(A)
3 Israel was dedicated to the Lord,
the first fruits[c] of his harvest;
All who ate of it were held guilty,
evil befell them—oracle of the Lord.(B)
4 Listen to the word of the Lord, house of Jacob!
All you clans of the house of Israel,
5 thus says the Lord:
What fault did your ancestors find in me
that they withdrew from me,
Went after emptiness,
and became empty themselves?(C)
6 They did not ask, “Where is the Lord
who brought us up from the land of Egypt,
Who led us through the wilderness,
through a land of wastes and ravines,
A land of drought and darkness,
a land which no one crosses,
where no one dwells?”(D)
7 I brought you into the garden land
to eat its fine fruits,
But you entered and defiled my land,
you turned my heritage into an abomination.(E)
8 The priests did not ask,
“Where is the Lord?”
The experts in the law[d] did not know me:
the shepherds rebelled against me.
The prophets prophesied by Baal,
and went after useless idols.(F)
9 Therefore I will again accuse you—oracle of the Lord—
even your children’s children I will accuse.(G)
10 Cross to the coast of Cyprus and see,
send to Kedar[e] and carefully inquire:
Where has anything like this been done?
11 Does any other nation change its gods?—
even though they are not gods at all!
But my people have changed their glory
for useless things.(H)
12 Be horrified at this, heavens;
shudder, be appalled—oracle of the Lord.
13 Two evils my people have done:
they have forsaken me, the source of living waters;
They have dug themselves cisterns,
broken cisterns that cannot hold water.(I)
14 Is Israel a slave, a house-born servant?[f]
Why then has he become plunder?
15 Against him lions roar,
they raise their voices.
They have turned his land into a waste;
his cities are charred ruins, without an inhabitant.(J)
16 Yes, the people of Memphis[g] and Tahpanhes
shave the crown of your head.
17 Has not forsaking the Lord, your God,
done this to you?(K)
18 And now, why go to Egypt,[h]
to drink the waters of the Nile?
Why go to Assyria,
to drink the waters of the River?
19 Your own wickedness chastises you,
your own infidelities punish you.
Know then, and see, how evil and bitter
is your forsaking the Lord, your God,
And your showing no fear of me,
oracle of the Lord, the God of hosts.(L)
20 Long ago you broke your yoke,(M)
you tore off your bonds.
You said, “I will not serve.”
On every high hill, under every green tree,
you sprawled and served as a prostitute.[i]
21 But I had planted you as a choice vine,
all pedigreed stock;
How could you turn out so obnoxious to me,
a spurious vine?(N)
22 Even if you scour it with lye,
and use much soap,
The stain of your guilt is still before me,
oracle of the Lord God.(O)
23 How can you say, “I am not defiled,
I have not pursued the Baals”?
Consider your conduct in the Valley,[j]
recall what you have done:
A skittish young camel,
running back and forth,
24 a wild donkey bred in the wilderness,
Sniffing the wind in her desire—
who can restrain her lust?
None seeking her need tire themselves;
in her time they will find her.
25 Stop wearing out your feet
and parching your throat!
But you say, “No use! No!
How I love these strangers,
after them I must go.”(P)
26 As the thief is shamed when caught,
so shall the house of Israel be shamed:
They, their kings, their princes,
their priests and their prophets;(Q)
27 They say to a piece of wood, “You are my father,”
and to a stone, “You gave me birth.”
They turn their backs to me, not their faces;
yet in their time of trouble they cry out,
“Rise up and save us!”
28 Where are the gods you made for yourselves?
Let them rise up!
Will they save you in your time of trouble?
For as numerous as your cities
are your gods, O Judah!
And as many as the streets of Jerusalem
are the altars you have set up for Baal.(R)
29 Why are you arguing with me?
You have all rebelled against me—oracle of the Lord.
30 In vain I struck your children;
correction they did not take.
Your sword devoured your prophets
like a ravening lion.(S)
31 You people of this generation,
consider the word of the Lord:
Have I become a wilderness to Israel,
a land of gloom?
Why then do my people say, “We have moved on,
we will not come to you any more”?
32 Does a young woman forget her jewelry,
a bride her sash?
Yet my people have forgotten me
days without number.(T)
33 How well you pick your way
when seeking love!
In your wickedness,
you have gone by ways unclean!
34 On your clothing is
the life-blood of the innocent,
you did not find them committing burglary;
35 Nonetheless you say, “I am innocent;
at least, his anger is turned away from me.”
Listen! I will judge you
on that word of yours, “I have not sinned.”
36 How frivolous you have become
in changing your course!
By Egypt you will be shamed,
just as you were shamed by Assyria.(U)
37 From there too you will go out,
your hands upon your head;
For the Lord has rejected those in whom you trust,
with them you will have no success.(V)
Footnotes
- 2:1–3:5 These chapters may contain some of Jeremiah’s early preaching. He portrays Israel as the wife of the Lord, faithful only in the beginning, when she walked behind him (2:2–3, 5; 3:1). Consistent with the marriage metaphor, he describes her present unfaithfulness as adultery (2:20; 3:2–3); now she walks behind the Baals.
- 2:2 Devotion: Heb. hesed; Israel’s gratitude, fidelity, and love for God.
- 2:3 First fruits: the first yield of a harvest offered as a sign of dependence on and gratitude toward the Lord of the land, thus divine property. Israel, then, is a gift made to God, set apart for his use; cf. Ex 23:19.
- 2:8 Experts in the law: the priests. The shepherds: the kings and nobles.
- 2:10 Kedar: a nomadic tribe in north Arabia. Cyprus and Kedar represent west and east.
- 2:14 House-born servant: one born in the master’s house, in contrast to a slave acquired by purchase or as a captive; cf. Lv 22:11.
- 2:16 Memphis: the capital of Lower Egypt. Tahpanhes: a frontier city of Egypt, east of the Delta. Shave the crown of your head: an image for Egypt plundering Judah; perhaps a reference to the capture of King Jehoahaz in 609 B.C. (2 Kgs 23:34).
- 2:18 Egypt and Assyria were the competing foreign powers favored by rival parties within Judah. The desire for such foreign alliances is a further desertion of the Lord, the source of living waters (v. 13), in favor of the above-named powers, symbolized by the waters of the Nile and the Euphrates rivers.
- 2:20 Served as a prostitute: idolatry (because Israel is the “bride” of God); cf. vv. 2–3.
- 2:23 The Valley: probably Ben-hinnom, south of Jerusalem, site of the sanctuary of Topheth, where children were sacrificed to Molech; cf. 7:31.
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