2:9 “So, once more I will state my case 1 against you,” says the Lord.
“I will also state it against your children and grandchildren. 2
2:10 Go west 3 across the sea to the coasts of Cyprus 4 and see.
Send someone east to Kedar 5 and have them look carefully.
See if such a thing as this has ever happened:
2:11 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, 6
for a god that cannot help them at all! 7
2:12 Be amazed at this, O heavens! 8
Be shocked and utterly dumbfounded,”
says the Lord.
2:13 “Do so because my people have committed a double wrong:
they have rejected me,
the fountain of life-giving water, 9
and they have dug cisterns for themselves,
cracked cisterns which cannot even hold water.”
1 tn Or “bring charges against you.”
2 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.
3 tn Heb “For go west.”
4 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.
5 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.
6 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
7 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.
8 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).
9 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