Jeremiah 2:1-21

The Lord Recalls Israel’s Earlier Faithfulness

2:1 The Lord spoke to me. He said: 2:2 “Go and declare in the hearing of the people of Jerusalem: ¹  ‘This is what the Lord says: “I have fond memories of you, ²  how devoted you were to me in your early years. ³  I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted. 2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. ⁴  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

2:4 Now listen to what the Lord has to say, you descendants ⁵  of Jacob,

all you family groups from the nation ⁶  of Israel.

2:5 This is what the Lord says:

“What fault could your ancestors ⁷  have possibly found in me

that they strayed so far from me? ⁸ 

They paid allegiance to ⁹  worthless idols, and so became worthless to me. ¹⁰ 

2:6 They did not ask:

‘Where is the Lord who delivered us out of Egypt,

who brought us through the wilderness,

through a land of desert sands and rift valleys,

through a land of drought and deep darkness, ¹¹ 

through a land in which no one travels,

and where no one lives?’ ¹² 

2:7 I brought you ¹³  into a fertile land

so you could enjoy ¹⁴  its fruits and its rich bounty.

But when you entered my land, you defiled it; ¹⁵ 

you made the land I call my own ¹⁶  loathsome to me.

2:8 Your priests ¹⁷  did not ask, ‘Where is the Lord?’ ¹⁸ 

Those responsible for teaching my law ¹⁹  did not really know me. ²⁰ 

Your rulers rebelled against me.

Your prophets prophesied in the name of the god Baal. ²¹ 

They all worshiped idols that could not help them. ²² 

The Lord Charges Contemporary Israel with Spiritual Adultery

2:9 “So, once more I will state my case ²³  against you,” says the Lord.

“I will also state it against your children and grandchildren. ²⁴ 

2:10 Go west ²⁵  across the sea to the coasts of Cyprus ²⁶  and see.

Send someone east to Kedar ²⁷  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, ²⁸ 

for a god that cannot help them at all! ²⁹ 

2:12 Be amazed at this, O heavens! ³⁰ 

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, ³¹ 

and they have dug cisterns for themselves,

cracked cisterns which cannot even hold water.”

Israel’s Reliance on Foreign Alliances (not on God)

2:14 “Israel is not a slave, is he?

He was not born into slavery, was he? ³² 

If not, why then is he being carried off?

2:15 Like lions his enemies roar victoriously over him;

they raise their voices in triumph. ³³ 

They have laid his land waste;

his cities have been burned down and deserted. ³⁴ 

2:16 Even the soldiers ³⁵  from Memphis and Tahpanhes

have cracked your skulls, people of Israel. ³⁶ 

2:17 You have brought all this on yourself, Israel, ³⁷ 

by deserting the Lord your God when he was leading you along the right path. ³⁸ 

2:18 What good will it do you ³⁹  then ⁴⁰  to go down to Egypt

to seek help from the Egyptians? ⁴¹ 

What good will it do you ⁴²  to go over to Assyria

to seek help from the Assyrians? ⁴³ 

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁴⁴ 

Know, then, and realize how utterly harmful ⁴⁵ 

it was for you to reject me, the Lord your God, ⁴⁶ 

to show no respect for me,” ⁴⁷ 

says the Lord God who rules over all. ⁴⁸ 

The Lord Expresses His Exasperation at Judah’s Persistent Idolatry

2:20 “Indeed, ⁴⁹  long ago you threw off my authority

and refused to be subject to me. ⁵⁰ 

You said, ‘I will not serve you.’ ⁵¹ 

Instead, you gave yourself to other gods on every high hill

and under every green tree,

like a prostitute sprawls out before her lovers. ⁵² 

2:21 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? ⁵³ 

[2:2]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:2]  ² tn Heb “I remember to/for you.”

[2:2]  ³ tn Heb “the loyal love of your youth.”

[2:3]  ⁴ sn Heb “the first fruits 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 first fruits 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.

[2:4]  ⁵ tn Heb “house.”

[2:4]  ⁶ tn Heb “house.”

[2:5]  ⁷ tn Heb “fathers.”

[2:5]  ⁸ 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.

[2:5]  ⁹ 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).

[2:5]  ¹⁰ 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.

[2:6]  ¹¹ 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.

[2:6]  ¹² 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, cf. 2 Kgs 2:14.

[2:7]  ¹³ sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.

[2:7]  ¹⁴ tn Heb “eat.”

[2:7]  ¹⁵ sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.

[2:7]  ¹⁶ 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.

[2:8]  ¹⁷ tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”

[2:8]  ¹⁸ sn See the study note on 2:6.

[2:8]  ¹⁹ tn Heb “those who handle my law.”

[2:8]  ²⁰ 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; 6:6.

[2:8]  ²¹ tn Heb “by Baal.”

[2:8]  ²² 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, ba’al) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (ya’al).

[2:9]  ²³ tn Or “bring charges against you.”

[2:9]  ²⁴ tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.

[2:10]  ²⁵ tn Heb “For go west.”

[2:10]  ²⁶ 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.

[2:10]  ²⁷ 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.

[2:11]  ²⁸ 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.

[2:11]  ²⁹ 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.

[2:12]  ³⁰ 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).

[2:13]  ³¹ 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.

[2:14]  ³² tn Heb “Is Israel a slave? Or is he a house born slave?” The questions are rhetorical, expecting a negative answer.

[2:15]  ³³ tn Heb “Lions shout over him, they give out [raise] their voices.”

[2:15]  ³⁴ tn Heb “without inhabitant.”

[2:16]  ³⁵ tn Heb “the sons of…”

[2:16]  ³⁶ 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 (yÿro’ukh) a Qal imperfect from the verb רָעַע (ra’a’; see BDB 949 s.v. II רָעַע Qal.1 and compare usage in Jer 15:2; Ps 2:9). The MT reads יִרְעוּךְ (yir’ukh), a Qal imperfect from the root רָעָה (ra’ah; 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.”

[2:17]  ³⁷ tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ³⁸ tn Heb “at the time of leading you in the way.”

[2:18]  ³⁹ tn Heb “What to you to the way.”

[2:18]  ⁴⁰ tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).

[2:18]  ⁴¹ 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.

[2:18]  ⁴² tn Heb “What to you to the way.”

[2:18]  ⁴³ 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.

[2:19]  ⁴⁴ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁴⁵ 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.

[2:19]  ⁴⁶ 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.

[2:19]  ⁴⁷ tn Heb “and no fear of me was on you.”

[2:19]  ⁴⁸ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[2:20]  ⁴⁹ tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.

[2:20]  ⁵⁰ 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.

[2:20]  ⁵¹ 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 (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “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.

[2:20]  ⁵² tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.

[2:21]  ⁵³ 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 707 s.v. סוֹרִי.