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.”
Jeremiah 2
King James Version
2 Moreover the word of the Lord came to me, saying,
2 Go 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.
3 Israel 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.
4 Hear ye the word of the Lord, O house of Jacob, and all the families of the house of Israel:
5 Thus 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?
6 Neither 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?
7 And 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.
8 The 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.
9 Wherefore I will yet plead with you, saith the Lord, and with your children's children will I plead.
10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord.
13 For 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.
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.
20 For 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.
21 Yet 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?
22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God.
23 How 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;
24 A 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.
25 Withhold 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.
26 As 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.
27 Saying 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.
28 But 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.
29 Wherefore will ye plead with me? ye all have transgressed against me, saith the Lord.
30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
31 O 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?
32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
34 Also 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.
35 Yet 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.
36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
37 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.
Jeremiah 2
The Voice
2 The word of the Eternal came to me again.
With Jeremiah as God’s mouthpiece, the mighty oracles begin about a loving husband (God) divorcing his unfaithful wife (Judah).
Eternal One: 2 Go now, and say this loud enough for all Jerusalem to hear. Tell them that the Eternal speaks these words:
“I still remember the way you clung to Me in your youth, in the early days of our union.
Like a young bride, you loved the vows you made.
As I led you from slavery in Egypt to your freedom in Canaan, you drew close to Me.
Even in the barren wilderness along the way, I filled your every need.
3 In those days, you, Israel, were set apart for Me, the Eternal.
You were like the first portions of the harvest—devoted and true.
All who defied this arrangement and ate My portion for themselves were guilty,
and evil rained down upon them.”
4 Listen to the very word of the Eternal, house of Jacob and all the clans of Israel!
5 Eternal One: What happened between us?
What could I have done to your ancestors that was so wrong, so unfair?
Why would they pull away from Me
to pursue the empty worship of idols that has left them just as empty?
6 They didn’t think to say, “Where is the Eternal who rescued us from slavery in Egypt?
Where is the One who led us through the wilderness—a land of deserts and ravines?”
No one seems to remember how they crossed a scorched and lifeless land,
a darkness none had ever crossed before, a place where none survive.
7 I am the One who delivered you into this land of abundance
to enjoy its fruits and many good things.
But you have now taken the very land I gave you and defiled it.
You have done a most disgusting thing with this gift I reserved only for you.
8 Even then, the priests didn’t think to say, “Where is the Eternal One?”
Those who understand and teach the law act as if they’ve never known Me.
The rulers also have moved against Me.
Even the so-called prophets spoke in the name of Baal
and pursued worthless idols in their vain attempt for greater prosperity.
9 This is the case that I bring against you and your descendants:
10 You can search from the coastlands of Kittim in the west
to the deserts of Kedar in the east, and you won’t find anything as sickening as this.
11 Has a nation ever exchanged its gods for some others,
even if they weren’t really gods in the first place?
But My beloved people have done just that: they have exchanged their glory
to pursue worthless idols in their vain attempt for greater prosperity.
Israel’s plan to submit herself to the authority of a stronger pagan nation in return for protection makes no sense to an objective observer, much less to God Himself. During the long history of this nation, her troubles have often resulted from a stubborn refusal to trust God. They have a habit of looking elsewhere—to anywhere or anyone but God—for relief, of turning to nations that are never constant friends. For example, when the Assyrian Empire was conquering the region 100 years earlier, the Northern Kingdom of Israel attempted to ward off the threat by making treaties with other nations. Despite their feeble plans, Israel fell in 722 b.c. to Assyrian might and cruelty. Now God points out to Judah’s leaders in the Southern Kingdom how useless it is to align with either Egypt or Assyria when the punishing Babylonian army is on the horizon. It doesn’t matter how powerful her allies may seem; once the covenant with God is broken, Israel must pay for her infidelity.
12 Be horrified, O you heavens, at this appalling betrayal.
Cringe in horror and be repulsed.
13 My people are guilty of two evils:
They have abandoned Me, the spring of living waters;
And instead, they have settled for dead and stagnant water
from cracked, leaky cisterns of their own making.
14 Is Israel some common slave, born into bondage?
Why has he been carted off as if he were the spoil of battle?
15 The nations have circled him like hungry young lions,
roaring and growling their war cries.
They have left Israel a wasteland—
the cities destroyed and the people scattered.
16 Even your Egyptian allies, from Memphis and Tahpanhes,
have stripped you of land and your crowning glory.
17 Is there anyone to blame but yourself?
Weren’t you the ones who abandoned the Eternal,
Your True God, even as He led you on this journey?
18 Eternal One: What do you hope to accomplish by going to Egypt
and drinking from the waters of the Nile?
What do you think you will gain by traveling to Assyria
and drinking from the waters of the Euphrates?
19 It is your wickedness that will punish you
and your desertion of My ways that will convict you.
See the evil and taste the bitterness of forsaking the one True God, the Eternal.
At the core of this evil is the sad truth that you have forgotten the wonder and terror of who I am.
So says the Eternal Lord, Commander of heavenly armies.
20 Eternal One (to His people): A long time ago, I broke the yoke that weighed you down
and tore off the chains that enslaved you;
Still you boldly said, “I will not serve You!”
Instead, you bowed down like a whore to pagan gods on the high hills, under every green tree.
21 I am the One who planted you like a select vine, chosen from vintage stock.
How could you turn into such a useless, wild weed of a vine?
22 You can scrub yourself with all the soap you want,
but you’ll never be able to wash away the stain of what you’ve done before Me.
So says the Eternal Lord.
23 Eternal One (to His people): How can you say, “I have not been defiled”?
How can you reply, “I have not run after the idols of Baal?”
You know exactly what you’ve done down in the valley—
you’re like a young camel running here and there without any direction.
24 You’ve acted like a wild donkey at home in that desert,
sniffing at the wind for any scent of the next encounter, unbridled in her lust.
It’s not even fair to say you were seduced by these gods.
You sought them out!
25 I warn you again: stop running after these rituals
till your feet are bare and your throat is dried out.
You said, “I can’t help myself, for I love these strange gods I am chasing after.”
26 Like a thief caught in the act, the people of Israel will be put to shame:
kings, leaders, priests, and prophets will be shamed.
27 They say to a piece of wood, “You are my father”;
they confess to a stone, “You gave me birth.”
They have shunned Me, who gave them life—turning their backs
instead of facing Me—
But that will change when troubles come.
That’s when they will cry out to Me, “Stand up for us, and save us!”
28 O Judah, where will your pagan gods be then?
You know, the ones you made yourself?
Let them stand up on their own.
See if they’re able to save you from your troubles.
You have as many gods as villages, Judah. Now let them take care of you.
29 Why are you leveling charges against Me?
You are the unfaithful one here.
You have all pulled away from Me.
30 I tried to discipline your sons, but it didn’t work; they wouldn’t listen.
You destroyed the prophets I sent to speak truth to you.
You devoured them as a lion does his prey.
31 People of this generation, consider again the word of the Eternal.
Eternal One: Have I been a barren wasteland to Israel with nothing to offer?
Am I no more than a land cloaked in darkness to them?
Why do My own people say to Me,
“We would rather wander where we want than come to You”?
32 Does a young woman ever forget her jewelry?
Does a bride forget to bring along her wedding dress?
And yet My people forgot Me long, long ago.
33 How good you’ve become at your reckless loving!
You could teach even a loose woman a thing or two.
34 The stain of the blood of the poor and the innocent is on your clothes
Even though you didn’t find them breaking into your houses.
In spite of it all,
35 Still you dare to say, “I am innocent;
surely God could not be angry with me anymore.”
Yet watch as I condemn you
because you perjure yourself saying, “I have not sinned.”
36 How do you keep changing directions,
making a covenant with Me, then a treaty with them?
You will soon be disappointed by the alliance with Egypt
just as you were by the one with Assyria.
37 You will leave this land as captives, with your hands on your head.
Why? Because I, the Eternal One, have rejected those you relied on.
You will never prosper from their help.
Jeremiah 2
English Standard Version
Israel Forsakes the Lord
2 The word of the Lord came to me, saying, 2 “Go and proclaim in the hearing of Jerusalem, Thus says the Lord,
“I remember the devotion of (A)your youth,
your love (B)as a bride,
(C)how you followed me in the wilderness,
(D)in a land not sown.
3 (E)Israel was holy to the Lord,
(F)the firstfruits of his harvest.
(G)All who ate of it incurred guilt;
disaster came upon them,
declares the Lord.”
4 Hear the word of the Lord, O house of Jacob, and all the clans of the house of Israel. 5 Thus says the Lord:
(H)“What wrong did your fathers find in me
that they went far from me,
(I)and went after (J)worthlessness, and became worthless?
6 They did not say, (K)‘Where is the Lord
who brought us up from the land of Egypt,
who led us (L)in the wilderness,
in a land of deserts and pits,
in a land of drought and deep darkness,
in a land that none passes through,
where no man dwells?’
7 (M)And I brought you into a plentiful land
to enjoy its fruits and its good things.
But when you came in, (N)you defiled my land
and made my heritage an abomination.
8 The priests did not say, ‘Where is the Lord?’
(O)Those who handle the law did not know me;
(P)the shepherds[a] transgressed against me;
(Q)the prophets prophesied by Baal
and went after (R)things that do not profit.
9 “Therefore (S)I still contend with you,
declares the Lord,
and (T)with your children's children I will contend.
10 For cross to the coasts of (U)Cyprus and see,
or send to (V)Kedar and examine with care;
see if there has been such a thing.
11 (W)Has a nation changed its gods,
(X)even though they are no gods?
But my people (Y)have changed their glory
for (Z)that which does not profit.
12 Be appalled, (AA)O heavens, at this;
be shocked, be utterly desolate,
declares the Lord,
13 for my people have committed two evils:
(AB)they have forsaken (AC)me,
the fountain of (AD)living waters,
and hewed out cisterns for themselves,
broken cisterns that can hold no water.
14 (AE)“Is Israel a slave? Is he a homeborn servant?
Why then has he become a prey?
15 (AF)The lions have roared against him;
they have roared loudly.
They have made his land a waste;
his cities are in ruins, (AG)without inhabitant.
16 Moreover, the men of (AH)Memphis and (AI)Tahpanhes
(AJ)have shaved[b] the crown of your head.
17 (AK)Have you not brought this upon yourself
by forsaking the Lord your God,
when (AL)he led you in the way?
18 (AM)And now what do you gain by going to Egypt
to drink the waters of (AN)the Nile?
(AO)Or what do you gain by going to Assyria
to drink the waters of (AP)the Euphrates?[c]
19 (AQ)Your evil will chastise you,
and (AR)your apostasy will reprove you.
Know and see that it is evil and (AS)bitter
for (AT)you to forsake the Lord your God;
the fear of me is not in you,
declares the Lord God of hosts.
20 “For long ago I (AU)broke your yoke
and burst your bonds;
but you said, (AV)‘I will not serve.’
Yes, (AW)on every high hill
and under every green tree
you bowed down (AX)like a whore.
21 (AY)Yet I planted you a choice vine,
wholly of pure seed.
(AZ)How then have you turned degenerate
and become a wild vine?
22 Though you wash yourself with lye
and use much soap,
(BA)the stain of your guilt is still before me,
declares the Lord God.
23 (BB)How can you say, ‘I am not unclean,
I have not gone after the Baals’?
Look at your way (BC)in the valley;
know what you have done—
a restless young camel running here and there,
24 (BD)a wild donkey used to the wilderness,
in her heat sniffing the wind!
Who can restrain her lust?
None who seek her need weary themselves;
in her month they will find her.
25 Keep (BE)your feet from going unshod
and (BF)your throat from thirst.
But you said, ‘It is hopeless,
(BG)for I have loved foreigners,
and after them I will go.’
26 “As a thief is shamed when caught,
so the house of Israel shall be shamed:
(BH)they, their kings, their officials,
their priests, and their prophets,
27 who say to a tree, ‘You are my father,’
and to a stone, ‘You gave me birth.’
For they have turned their back to me,
and not their face.
But (BI)in the time of their trouble they say,
‘Arise and save us!’
28 But (BJ)where are your gods
that you made for yourself?
Let them arise, (BK)if they can save you,
in your time of trouble;
for (BL)as many as your cities
are your gods, O Judah.
29 “Why do you contend with me?
You have all transgressed against me,
declares the Lord.
30 In vain have I (BM)struck your children;
they took no correction;
(BN)your own sword devoured your prophets
like a ravening lion.
31 And you, O generation, behold the word of the Lord.
Have I been a wilderness to Israel,
or a land of thick darkness?
Why then do my people say, ‘We are free,
we will come no more to you’?
32 (BO)Can a virgin forget her ornaments,
or a bride her attire?
Yet (BP)my people have forgotten me
days without number.
33 “How well you direct your course
to seek love!
So that even to wicked women
you have taught your ways.
34 Also on your skirts is found
(BQ)the lifeblood of the guiltless poor;
you did not find them (BR)breaking in.
Yet in spite of all these things
35 you say, ‘I am innocent;
surely his anger has turned from me.’
(BS)Behold, I will bring you to judgment
for (BT)saying, ‘I have not sinned.’
36 (BU)How much you go about,
changing your way!
You shall be (BV)put to shame by Egypt
as you were put to shame by Assyria.
37 From it too you will come away
with (BW)your hands on your head,
for the Lord has rejected those in whom you trust,
and you will not prosper by them.
Footnotes
- Jeremiah 2:8 Or rulers
- Jeremiah 2:16 Hebrew grazed
- Jeremiah 2:18 Hebrew the River
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The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.
The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
