Jeremias 2
Bob Utley · You Can Understand the Bible
Jeremias 2
CONTEXTUAL INSIGHTS Jeremiah 2:1 through 6:30 possibly occur during the reign of Josiah. Jeremiah was called to be a prophet in the thirteenth year of Josiah's reign (i.e. 627 B.C.) SPECIAL TOPIC: KINGS OF THE DIVIDED KINGDOM Jeremiah 2 is a classic example of Hebrew poetic prophecy. SPECIAL TOPIC: PROPHECY (OT) SPECIAL TOPIC: HEBREW POETRY The change in the PRONOUNS has caused some to assert that there are several sermons combined, but it seems that Jeremiah switches from speaking to the nation, to individuals and then back to the nation. Jeremiah 2 is structured in the imagery of a lawsuit (i.e. "rob," BDB 936, #3; cf. Jer. 2:4-8,9,12,29; Isa. 1:2,18; 3:13-15; Hosea 4:1; 12:2; Micah 6:2). This was a major recurrent, prophetic, literary form.
Jeremias 2:1-3
2:1 This is a literary idiom in the prophets to designate YHWH's message. These were His words not Jeremiah's! It was a very specific revelation. The question is how much of the genre (poetry) vocabulary imagery is YHWH's and how much is Jeremiah's mind, education, vocabulary, and culture. We simply do not know, but by faith all believers assert it is God's self-revelation (i.e. "Thus says the Lord," Jer. 2:2). SPECIAL TOPIC: INSPIRATION ▣ "Go and proclaim" One would think these are IMPERATIVES but they are not. go, Qal INFINITIVE ABSOLUTE (BDB 229, KB 246) proclaim, Qal PERFECT with waw (BDB 894, KB 1128) ▣ "in the ears of Jerusalem" Poetry condenses for emphasis. This phrase is addressing the people of Jerusalem, not a personification of the city. Also the message was for all Judeans not just the capital city. Does this imply that Jeremiah is speaking only to Judah and that Israel has already been exiled (i.e. 722 B.C.)? It is hard/impossible to date the individual poems of Jeremiah. The word "Jerusalem" is missing in the LXX (which is a different version of an ancient Hebrew text). ▣ In Jer. 2:2 YHWH speaks of the time of the beginning of Israel as a nation (i.e. the exodus and wilderness wandering period of 38 years as a marriage, cf. Isa. 62:4-5). "I remember" (anthropomorphic imagery, see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN) the devotion (hesed) of your youth (see SPECIAL TOPIC: LOVINGKINDNESS) the love of your betrothal your following after Me in the wilderness The rabbis called this period "the honeymoon" period between YHWH (husband) and Israel (wife). He provided their every need. food (manna and quail) water clothing shade (see SPECIAL TOPIC: SHADE/SHADOW, I. E. #2) His personal guidance (see SPECIAL TOPIC: SHEKINAH) In a sense this strophe is like Rev. 2:4, which describes how the OT people of God, like the church at Ephesus, had "left her first love" (i.e. beginning devotion and commitment). ▣ "the devotion of your youth" Devotion is hesed. SPECIAL TOPIC: LOVINGKINDNESS (hesed) ▣ "in the wilderness" The OT presents two differing ways to characterize "wilderness." during the Exodus it became a place of YHWH's guidance, protection, and provision (cf. Deut. 32:10-14; Jer. 2:1-2; 31:2; also note Rev. 12:6) it was seen as the haunt of the demonic (cf. Lev. 16:7-8; Isa. 13:21-22; 34:13-15) SPECIAL TOPIC: THE WILDERNESSES OF THE EXODUS SPECIAL TOPIC: DEMONIC (OT) 2:3 "Israel" See SPECIAL TOPIC: ISRAEL (the name) ▣ "holy to the Lord" For "holy see SPECIAL TOPIC: HOLY. For YHWH (Lord) see SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "The first of His harvest" This imagery is an allusion to the offering of the first fruits in the temple to the priests, which symbolized YHWH's ownership of the whole crop (cf. Lev. 23:10-11; 1 Cor. 15:20; James 1:18). Here the imagery turns negative. The nations attacked and rejected YHWH by rejecting His chosen vessel of revelation, Israel. ▣ "ate" This term (Qal PARTICIPLE, BDB 37, KB 46) was used in Akkadian for an "illegal invasion," but here it denotes the nations of Palestine's rejection and attack on Israel. This phrase shows Israel's specialness (cf. Gen. 12:3; 27:29; Exod. 19:5-6). She was created and called for a larger purpose. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN)
Jeremias 2:4-8
2:4 "Hear" This is the theologically significant VERB Shema (Qal IMPERATIVE, BDB 1033, KB 1570). Its basic meaning is "to hear, so as to do." It has great importance in Deut. 4:1; 5:1; 6:3,4. Jeremiah was deeply influenced by Deuteronomy (as was Jesus, i.e. He quotes from it several times in His temptation experience, Matthew 4; Luke 4). SPECIAL TOPIC: LISTEN/HEAR (shema) ▣ "O house of Jacob. . .families of the house of Israel" These are parallel phrases used of all the seed of Abraham, after the split of the United Monarchy (Saul, David, Solomon) in 922 B.C. The northern ten tribes are called Israel, Ephraim, or Samaria. This has caused great confusion in the use of the term "Israel." SPECIAL TOPIC: ISRAEL (the name) 2:5 "What injustice did your fathers find in Me" This is the literary imagery of a court scene (cf. Jer. 2:4-8). YHWH's true nature is expressed in Deut. 32:4. YHWH asked this same question in Micah 6:3. He was not the problem, they were! SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "they went far from Me" The VERB (Qal PERFECT, BDB 934, KB 1221) is in direct contradiction to "follow after Me" in Jer. 2:2. Also notice the personal element. Not just follow my laws but follow "Me"! Biblical faith is a personal faith, in a personal God, on a daily moment-by-moment basis. It is a faith relationship, but it is personal (i.e. prayer, daily trust, and obedience to the known will of God). SPECIAL TOPIC: THE GOSPEL ▣ "walked" This (BDB 229, KB 246, Qal IMPERFECT with waw) is recurrent biblical imagery of lifestyle choices and actions. SPECIAL TOPIC: THE WAY. . .THE PATH ▣ "emptiness and became empty" The NOUN (BDB 210 I) and VERB (Qal IMPERFECT with waw, BDB 211, KB 236) are put together for emphasis. This refers to idolatry (cf. Jer. 8:19; 10:3-5,8-10,14-15; 14:22; 16:19-20; 51:17-18). SPECIAL TOPIC: CONSENQUENCES OF IDOLATRY 2:6-7 These verses refer to the exodus and wilderness wandering period (i.e. Exodus and Numbers). Notice the things YHWH did for them as He fulfilled His promise/prophecy to Abraham (cf. Gen. 15:12-21). brought us up out of the land of Egypt led us through the wilderness a land of deserts and pits (natural holes or steep ravines) a land no one crossed (hyperbole) a land of drought and deep darkness (see SPECIAL TOPIC: DARKNESS, II.) a land where no one dwelt (see SPECIAL TOPIC: DEMONS IN THE OT, B. #6) brought you into the fruitful land (i.e. Palestine/Canaan) The exact date, route, and number of the Exodus is uncertain. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: THE EXODUS (uncertainties) 2:7 Palestine of this period was a very fertile place (cf. Num. 13:23-24,27; Deut. 8:1-9; 11:10-12). ▣ "defiled My land" The VERB (Piel IMPERFECT with waw, BDB 379, KB 375) is used of sexual defilement ‒ Ezek. 18:6,11,15 murder ‒ Num. 35:29-34; Deut. 21:22-23 idolatry ‒ Lev. 20:3; Ezek. 23:38; 36:17,18 ceremonial uncleanness ‒ Lev. 15:31; Num. 19:13,20 Notice this is God's land (cf. Jer. 12:7-10; 16:18; 50:11) and He will not tolerate those who live inappropriately (cf. Lev. 18:24-30). As He removed the Canaanites (cf. Gen. 15:16) He will remove Abraham's seed if they reject Him (cf. Lev. 26; Deut. 28; Jer. 2:6a, 8a). It must be remembered that the Mosaic Covenant was a conditional covenant. ▣ "abomination" This term (BDB 1072) appears often in Jeremiah (cf. Jer. 2:7; 6:15; 7:10; 8:12; 16:18; 32:35; 44:4,22). SPECIAL TOPIC: ABOMINATION 2:8 What a terrible condemnation of the leadership of God's covenant people. priests (BDB 463) ‒ those who administrate the temple and sacrificial system those who handle the law ‒ this would refer to Levites who taught and interpreted the law of Moses to the people locally (i.e. Nehemiah 9, later "scribes," cf. Jer. 8:8) the rulers (lit. "shepherds," BDB 944 I) ‒ this refers to leadership, civil or religious (cf. Num. 27:17; 1 Kgs. 22:17; Isa. 44:28; 56:11; Jer. 3:15; 23:4; Ezekiel 34) the prophets Notice their sins. questioned the presence of YHWH with them (lit. "where is the YHWH," cf. Jer. 2:6a) did not have a personal faith relationship with YHWH (lit. "did not know Me"; see SPECIAL TOPIC: KNOW) they transgressed His law (see SPECIAL TOPIC: KEEP) prophesied by Ba'al (i.e. fertility worship, cf. Jer. 2:20; 23:13) walked after things that did not profit (i.e. adultery, cf. Jer. 16:19; Hab. 2:18) ▣ "things that did not profit" The VERB "profit" (BDB 418 I, KB 420, Hiphil IMPERFECT) is used of idolatry (cf. Isa. 44:9,10; 57:12; Jer. 2:8; Hab. 2:18). In Hebrew poetry one looks for several markers. Hebrew parallelism Hebrew imagery Hebrew sound plays parallel passage from Israel's history/wisdom literature, or other prophets cognate roots It is surely possible that an intended sound play is here (Jer. 2:8). profitless ‒ יעל (BDB 418 I) Ba'al ‒ בעל (BDB 127)
Jeremias 2:9-13
2:9 "contend" This VERB repeated twice (Qal IMPERFECT, BDB 936, KB 1224, cf. Jer. 2:29) refers to a legal lawsuit (cf. Jer. 2:35). This literary structure is one of three used by Prophets to communicate their message (lament, legal case, promise oracle). YHWH is divorcing His covenant partner for covenant faithlessness. This concept of YHWH divorcing His faithless wife (i.e. marriage analogy) is continued in the book of Revelation. I have become a Partial Preterist, which means I think that both the Olivet Discourse of Jesus (cf. Matt. 24; Mark 13; Luke 17; 21), as well as the book of Revelation, refer to this concept of a divorce of Israel and a remarriage to the church. This means the "great harlot" of Revelation is Jerusalem. I hope if you are not familiar with this approach to many of the eschatological passages of the NT, that you will take the time to look at my exegetical verse-by-verse comments on these texts free online (www.freebiblecommentary.org). SPECIAL TOPIC: DIVORCE ▣ "with your sons' sons I will contend" This shows that lifestyle priorities are passed on to our children with the result of blessing or cursing (cf. Exod. 34:7; Deut. 5:9). Just an additional thought, I so rejoice in Deut. 7:9, where God's love and mercy extends to the "thousand generations" of those who love and trust Him. 2:10 Notice the series of IMPERATIVES. cross ‒ Qal IMPERATIVE, BDB 716, KB 778 see ‒ Qal IMPERATIVE, BDB 906, KB 1157 send ‒ Qal IMPERATIVE, BDB 1018, KB 1511 observe closely ‒ Hithpolel IMPERATIVE, BDB 106, KB 122 see ‒ same as #2 ▣ "Kittim" This (BDB 508) refers to the original Phoenician settlement on Cyprus, but came to refer to all of the islands to the west of Palestine. ▣ "Kedar" This (BDB 871) was an Arab tribe to the east. This entire phrase is used metaphorically for "from east to west." The whole point of the verse is "Ask anyone!" Let anyone be a witness about the things of Jer. 2:11-13. 2:11 What a powerful question. Israel had abandoned the only true God (see SPECIAL TOPIC: MONOTHEISM) and went after the false, vain, non-existent idols of the surrounding pagan nations (cf. Jer. 2:13). This is not meant to affirm there are no other spiritual beings (see SPECIAL TOPIC: ANGELS IN THE BIBLE) SPECIAL TOPIC: MAGIC SPECIAL TOPIC: IDOLATRY ▣ "their glory" The NKJV and NRSV capitalize "glory" (BDB 458) thereby showing it is a characteristic title for God (cf. Rom. 1:23). He was Israel's glory! When they reject Him they have no glory (cf. Hosea 4:7). SPECIAL TOPIC: GLORY (OT) SPECIAL TOPIC: DESCRIPTIVE TITLES FOR GOD ▣ "For that which does not profit" If Jer. 2:8, lines 3 and 4, are parallel, then this may refer to Ba'al worship. SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE 2:12 "O heavens" The heavens are often used as witnesses in God's lawsuit (cf. Deut. 4:26; 30:19; 31:28; 32:1; Isa. 1:2). Notice that YHWH directs the oldest witness ("O heavens," usually paired with "O earth") to be appalled ‒ Qal IMPERATIVE, BDB 1030, KB 1563, cf. Jer. 4:9; 18:16; 19:8; 49:17; 50:13; Ezek. 27:35; 32:10 shudder ‒ Qal IMPERATIVE, BDB 972, KB 1343, cf. Ezek. 27:35; 32:10 be very desolate, Qal IMPERATIVE, BDB 351 II, KB 349 plus "utterly," BDB 547, cf. Isa. 60:12; literally "dry up," cf. Isa. 44:27 2:13 "fountain of living waters" This may be another descriptive title for God (cf. Jer. 17:13; Ps. 36:9; John 4:10-14; 7:38-39; Rev. 21:6). ▣ "To hew for themselves" This is the problem of fallen humanity, even covenant humanity. They try to run their own lives (cf. Jer. 2:17,19). Their ongoing failure will open the door for YHWH's mercy and grace in the "new covenant" of Jer. 31:31-34 (cf. Ezek. 36:22-36). SPECIAL TOPIC: THE FALL OF MANKIND
Jeremias 2:14-19
2:14 Another question starts a new strophe. This question is answered by another rhetorical question in Jer. 2:17. Israel is reaping what she sowed (i.e. the curses of Lev. 26 and Deut. 28, cf. Jer. 17:10; 32:19; see full list of this recurrent theological theme at Gal. 6:7-10). She is no longer what she was when she was formed (i.e. Jer. 2:2-3, devoted, loving, holy to the Lord, the first of His harvest). Now she is a slave who has become a prey (i.e. of other nations and their false gods). 2:15 "young lions" This is imagery for power and strength used of the nations (esp. Assyria, see SPECIAL TOPIC: KINGS OF ASSYRIA). Young lions were well known top predators. Here it symbolized Israel's invading enemies. Without her God, she was vulnerable and weak! The false gods she went after who could not see or hear, could not help! SPECIAL TOPIC: LIONS IN THE OT ▣ "destroyed" NKJV, NRSV "burned" TEV, NJB "in ruins" JPSOA, Peshitta "desolate" "razed to the ground" "were torn down" The MT has "burned" (נצתה, Niphal PERFECT, BDB 428, KB 429, but the Masoretic scholars suggested נצתו), which would be translated "are in ruins." Both options fit the context (see above line which is in synonymous parallelism). 2:16 "Memphis and Tahpanhes" These were ancient capitals of Egypt (cf. Jer. 44:1). Each city in Egypt had its own patron deity. ▣ NASB, NRSV "shaved" NKJV, NJB "broken" TEV, NET "cracked" "lay bare" "will break" "mocked" "rule over" The VERB comes from two possible roots. BDB 949, KB 1270 ‒ רעע, meaning "to break" (NASB, NJB, REB) BDB 944, KB 1258 ‒ רעה, meaning "to pasture," "to tend," or "to graze" (cf. Jer. 47:5; 48:37; Isa. 7:20), which in this context denotes slavery (Peshitta) The UBS Text Project, p. 176, gives option #1 a "B" rating (some doubt). Exile and shame are the fruits of Israel's idolatry. SPECIAL TOPIC: IDOLATRY 2:17 See note at Jer. 2:13d. Line 3 of the MT is printed in the NASB. The Septuagint has a totally different line. It is not a textual corruption, but a separate tradition. The DSS have Hebrew copies of both the MT form of Jeremiah and the radically shorter LXX version (see Introduction, VII. B.) Here is the LXX: "'Has not your abandoning of Me brought about these things for you?' says the Lord God." SPECIAL TOPIC: MASORETIC TEXT SPECIAL TOPIC: SEPTUAGINT 2:18 "on the road to Egypt. . .Assyria" Israel tried to find security themselves by political alliances against Neo-Babylon instead of with faith in YHWH. These alliances included involvement (ceremonies) with their national idols! ▣ "To drink the water" This repeated VERBAL (Qal INFINITIVE CONSTRUCT, BDB 1059, KB 1667) is imagery used as voluntary service of another. In a sense this was "self-imposed" exile! the Nile Shihor (BDB 1009, a branch of the Nile, i.e. Egypt) the Euphrates (i.e. Assyria) 2:19 Like Jer. 2:13d and 17, this verse emphasizes the terrible results of Israel's choices (cf. Jer. 4:18)! Notice how "wickedness" (BDB 948) and "apostasies" (BDB 1000, cf. Jer. 3:6,8,11,14) will reprove and correct (i.e. personification). YHWH responds with two Qal IMPERATIVES (i.e. "know" and "see"). They will realize the consequences of their choices. left YHWH embraced idolatry There is no longer an appropriate "fear"/"dread" of YHWH. SPECIAL TOPIC: APOSTASY (aphistēmi) SPECIAL TOPIC: FEAR ▣ "God of hosts" See SPECIAL TOPIC: LORD OF HOSTS
Jeremias 2:20-25
2:20-25 The UBS Handbook on Jeremiah lists the imagery used to describe Israel's apostasy (p. 69). a rebellious animal, Jer. 2:20a a prostitute, Jer. 2:20b a worthless vine from good stock, Jer. 2:21 a guilty person who cannot be washed, Jer. 2:22 a wild camel in heat, Jer. 2:23-24 a fool bent on self-destruction, Jer. 2:25 a thief, Jer. 2:26 2:20 The first two parallel lines speak of the Exodus, where God formed Israel into a nation (cf. "planted" in Jer. 2:21) as He promised in Gen. 15:13-16. There are several other texts that use this slavery imagery (cf. Lev. 26:13; Isa. 52:2-3; Jer. 30:8; Ezek. 34:27). Israel traded the slavery of Egypt for the slavery of Mesopotamia! It is possible that all of v. 20 refers to Israel's rebellion against YHWH. I think #2 fits the context best.. ▣ Lines 4-6 refer to the pervasiveness of the fertility cult of Ba'al and Asherah (i.e. on every high hill, cf. Jer. 3:2,3,6; 17:2; Deut. 12:2; 1 Kgs. 14:23; 2 Kgs. 16:4; 17:10; Isa. 57:5,7; Ezek. 6:13; 20:28; Hosea 4:11-14). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE ▣ NASB, NRSV, NJB, REB "I will not serve" "I will not transgress" "refused to obey me and worship me" "I will not work" "I will not be a slave" "I will never serve another god again" The MT has "I will not serve" (BDB 712, KB 773, Qal IMPERFECT, NEGATED, but Masoretic scholars suggested "I will not transgress" (see NKJV). But, the first option fits the verse better. Notice all modern translations, except KJV, accept option #1. 2:21 "choice vine" This is sorek (BDB 977 I), which means "red grape." This was one of the best varieties of grapes available in the ANE (cf. Isa. 5:1-7). But Israel became idolatrous and "turned yourself" (Niphal PERFECT, BDB 245, KB 253) "into the degenerate shoots of a foreign vine" (v. 21d). ▣ "faithful" "highest quality" "purest" "the very best" "wholly pure" "completely sound" "wholly right" "entirely of the right sort" LXX (footnote) "all true" This is an important Hebrew root, אמת (BDB 54, KB 68, cf. Hab. 2:4). It is related to the basic Hebrew root אמן (BDB 52, KB 63, see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS [OT]). This form of the root primarily means "faithful" or "true." Israel was not what YHWH expected! She was not "faithful" as a bride as a covenant people even though YHWH metaphorically grew them from a "faithful" stock of grape vines (i.e. sorek, fruitless tree). Remember, etymology miust be subservient to context. All words have many connotarions. Only context can determine which fits best in this occurrence. SPECIAL TOPIC: TRUTH/TRUE 2:22 God's people needed a spiritual cleaning (cf. Jer. 4:14; 13:27). lye (BDB 684) refers to a mineral alkali soap (BDB 141) refers to an alkali potash soap (cf. Mal. 3:2) This, of course, is figurative language for "repentance" (cf. Ps. 51:2,7; Jer. 4:14; see Robert Girdlestone, Synonyms of the OT, pp. 147-150). SPECIAL TOPIC: REPENTANCE (OT) ▣ "Lord God" This is the common title for Deity using Adon and YHWH in combination. SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: Lord (adon and kurios) 2:23 "How can you say, 'I am not defiled'" Here is the real problem (cf. Jer. 2:35). They thought they were religious they were worshiping YHWH Self-deception is the worst possible blindness (cf. Prov. 16:2; 30:12; Luke 16:15; 18:9-14). ▣ "the Baals" This was the male fertility god of Canaan. SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE ▣ "the valley" This is possibly a reference to Ben Hinnom (cf. Jer. 7:31-32; 19:2-6; 32:35; 2 Chr. 28:3; 33:6). It was where Molech, the fertility fire god, was worshiped by child sacrifice (cf. Lev. 18:21). SPECIAL TOPIC: MOLECH SPECIAL TOPIC: WHERE ARE THE DEAD? II. D. 2:23-24 "a swift young camel" This is a sexual, animal imagery for Israel's desire for political alliances (also note at 5:7-8). 2:25 "feet from being unshod. . .throat from thirst" This refers either to imagery for running after foreign gods (i.e. political alliances) slavery as Rashi believes, it is literal for captivity or exile I think #1 fits the context best (cf. v. 18).
Jeremias 2:26-28
2:26 These are the same leaders mentioned in Jer. 2:8. kings princes priests prophets ▣ "is shamed" This VERB (Hiphil PERFECT, BDB 101, KB 116) is also found in Jer. 6:15; 46:24; 48:1,20; 50:2, also notice Jer. 8:9,12! Fear of shame was a powerful motivation for ANE people (i.e. Jer. 15:9; 31:19; 48:13,39; Isa. 1:29; 19:9; 20:5; 23:4; 37:27; 45:16). SPECIAL TOPIC: SHAME 2:27 "tree, 'You are my father'. . .stone, 'You gave me birth'" This is a play on the symbols of the Canaanite fertility gods. Ba'al was symbolized by an uplifted stone (i.e. phallic symbol) and Asherah by a carved stake or live tree (i.e. the tree of life symbol). ▣ "You gave me birth" The MT has the VERB (Qal PERFECT, BDB 408, KB 411, SINGULAR); the Masoretic scholars suggested (Qere) it be changed to the PLURAL. ▣ "they have turned their back to Me" This is another Qal PERFECT (BDB 815, KB 937). It parallels Jer. 32:33. In response YHWH turns His back to them (cf. Jer. 18:17). ▣ There are two IMPERATIVES used to mock what idol worshipers said to their non-existent idols (cf. Jer. 2:28). arise ‒ Qal IMPERATIVE, BDB 877, KB 1086 save us ‒ Hiphil IMPERATIVE, BDB 446, KB 448 Superstition is a sad and powerful reality in our fallen world (cf. Isa. 44:17; 45:20; 46:6-7). SPECIAL TOPIC: MAGIC ▣ "save us" This is a Hiphil IMPERATIVE (BDB 446, KB 448). In the OT this refers to physical deliverance (also note James 5:14-15). SPECIAL TOPIC: SALVATION (OT) 2:28 "according to the number of your cities Are your gods, O Judah" This refers either to the local Ba'als (cf. Jer. 11:13) or as we learn from Ugaritic literature, the Canaanite pantheon, which had 250 gods.
Jeremias 2:29-37
2:29 See note at Jer. 2:9. ▣ "You have all transgressed against Me" Sin is personal and it is a rebellion against YHWH (i.e. Gen. 39:9; Ps. 41:4; 51:4; Dan. 9:11). The VERB is a Qal PERFECT (BDB 833, KB 981) denoting a settled attitude of rebellion and disobedience (cf. Jer. 2:8,29; 3:13; 33:8; Isa. 43:27; 66:24; Ezek. 2:3; 20:38; Hosea 7:13). Notice the word "all," which could refer to everyone in that generation (cf. Jer. 2:31; 5:1; 6:13) their ancestors as well The rebellion of all Israel, and all humans, is clearly seen in Paul's litany of OT verses in Rom. 3:9-18 and the summary statement in Rom. 3:23! 2:30-31 YHWH disciplined Israel (cf. Leviticus 26; Deuteronomy 28-29) so that she would return to Him, but she would not. She had forgotten His gracious presence, provision, and protection during her formation (i.e. exodus and wilderness wanderings). Israel's rejection of their God was surprising and unnatural! They wanted their freedom (i.e. the results of the Fall, cf. Genesis 3; the VERB in Jer. 2:31, line 4, is a Qal PERFECT, BDB 923, KB 1194). SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: LIONS IN THE OT 2:31 "We are free to roam" "We are lords" "We are our own masters" "We are free" "We have broken loose" "We will not be ruled" "We have broken away" "We are humiliated" The VERB רוד (Qal PERFECT, BDB 923, KB 1194, cf. Hosea 12:1) is rare. KB translates the Qal PERFECT as "to roam about freely" (i.e. Jdgs. 11:37). The UBS Handbook (p. 85) suggests it means "go here and there" (i.e. Arabic root) and links back to the female camel of Jer. 2:23. 2:32 "attire" This (BDB 905) was a sash that shows marital status of women (as does "ornaments," BDB 725). Israel had broken YHWH's covenant symbolized by the marriage contract. This chapter is YHWH's divorce proceedings. See full note at v. 9. ▣ "My people have forgotten Me" This VERB (Qal PERFECT, BDB 1013, KB 1489) is a shocking comment about Israel's relationship to her Deity (the only true Deity). This tragedy continues (i.e. same VERB used in the IMPERFECT stem, cf. Jer. 3:21; 13:25; Ps. 106:21-22). Here the forgetfulness is a choice not an accident! Israel deliberately chose to leave YHWH, even after all He had done for her. 2:33 "You have taught your ways" Israel was so evil that she taught (Qal PERFECT, twice, BDB 540, KB 531) prostitutes a thing or two about evil. This is an allusion to fertility worship foreign alliances 2:34 "lifeblood of the innocent poor" The wealthy and powerful were taking advantage of the poor and powerless, see Jer. 7:6; 19:4; 22:3,17; 26:15; and the book of Amos. The term "innocent" (BDB 667) does not mean "sinless." See the Special Topic below on the Hebrew concept. SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH SPECIAL TOPIC: WEALTH ▣ "You did not find them breaking in" The word translated "breaking in" is a NOUN (BDB 369, KB 573) found only here and in Exod. 22:2, where it refers to the killing of a burglar. These Judeans killed people without even the pretext of necessity. ▣ "But in spite of all these things" The Hebrew phrase is very uncertain. The AB, vol. 21, simply puts it in brackets! The UBS Text Project has two options. in spite of all these things (RSV) on every oak (LXX, NEB) It gives #1 a C rating (considerable doubt). The UBS Handbook on Jeremiah also prefers #1 as "the least problematic" (p. 88). The NASB, NRSV, NJB, and NIV connect the last line of Jer. 2:34 with Jer. 2:35. 2:35 This shows the depth of their sin and self-deception as they rationalize their conduct. Possibly their prosperity blinded their eyes as they claimed the promises from Deuteronomy 28-29, but forgot the conditional nature of YHWH's covenant! SPECIAL TOPIC: COVENANT 2:36-37 These verses clearly threaten an exile by Neo-Babylon. The political alliances (i.e. Egypt and the remnant of the Assyrian army, cf. Jer. 2:18) cannot save Israel from Nebuchadnezzar II. 2:36 "go around so much" NKJV, Peshitta "gad about so much" "how frivolously. . ." "how lightly you gad about" "how you cheapaen yourselves" "why do you so lightly. . ." "whatever did you greatly despise" The root of the VERB is uncertain and the ADVERB, "lightly" (BDB 547), seems to fit well with option #2. Here are the options for the VERB. אזל ‒ BDB 23, KB 27 ‒ "go" זלל ‒ KB 272 ‒ "to treat lightly" 2:37 "hands on your head" This is a sign of captivity or mourning. SPECIAL TOPIC: GRIEVING RITES, #4