2:1–3:5 This section of oracles is part of an early collection that includes 3:6–4:4. It centers on the themes of apostasy and repentance. The first group of oracles, 2:1–3:5, focuses on the religious infidelity of Judah and the Jerusalem temple. This religious criticism is coupled with an equally strong disparagement of King Jehoiakim’s foreign policy.

2:2 in the ears of Jerusalem Jeremiah is commanded to walk through Jerusalem, broadcasting his message so all the residents of the city will hear it.

Thus says Yahweh A frequently recurring phrase for the beginning of a prophetic proclamation; it appears nearly 300 times in the ot (Exod 7:17; Josh 24:2; 1 Sam 10:18; 1 Kgs 13:2; 2 Kgs 20:1; Isa 31:4; Amos 1:3). More than half the occurrences of this phrase are found in the book of Jeremiah.

I remember Implies Yahweh is recalling the distant past—times and circumstances that have long since come to an end.

your childhood The word here is from the same root as the word Jeremiah used to describe his own adolescence in 1:6. While the word itself is masculine, in this context it can be translated “girlhood.”

betrothal-time This is the only occurrence of this Hebrew word in the ot. The term may refer to either the time of engagement or marriage, but the sense conveys the early love of Israel, the young bride of Yahweh.

going after me This verb, which has the core meaning “to walk,” is frequently used to describe religious devotion. In Deuteronomy, Israel is frequently commanded to walk after Yahweh, and to abstain from walking after other gods (see Deut 5:31; 6:14; 8:6).

in the desert Alludes to the wilderness wanderings of the Israelites after the exodus.

2:3 was holy to Yahweh The separation of Israel as a chosen nation is a recurring theme in Deuteronomy, and it likely influenced Jeremiah’s understanding of Israel’s relationship to God (Deut 7:6; 14:2).

the first fruit of The concept of firstfruits is most commonly associated with the temple services and the practice of worshiping Yahweh. The sense is that Israel is a special gift or offering to Yahweh.

declares Yahweh This recurring phrase here marks the conclusion of the first oracle.

2:4 the clans of the house of Israel Jeremiah’s first oracle corresponds to a time when the kingdom of Israel, composed of the 10 northern tribes, had ceased to exist after the Assyrian invasion 734–721 bc.

2:5 injustice The term used here is translated variously as “injustice,” “iniquity,” “unrighteousness,” “fault,” or “wrong.” The rhetorical question recalls Deut 32:4, which states that Yahweh is without iniquity. This entire oracle appears to be based on the Song of Moses (Deut 32).

your ancestors The Song of Moses (Deut 32) suggests that this refers to the first to enter Canaan after the conquest.

they were far from me Compare Pss 22:11; 35:22, where the psalmist uses the same phrase while pleading for Yahweh not to distance Himself.

vanity The term used here for worthlessness or vanity appears in the complaint of Eccl 1:2: All is vanity!

2:6 from the land of Egypt Alludes to the exodus. A similar reference appears in Deut 32:15–18.

deep darkness This Hebrew phrasing appears in Psa 23:4; it can also be translated “the shadow of death.”

2:7 the land of the orchard The term is commonly associated with Mount Carmel on the Mediterranean coast where Elijah faced the prophets of Baal (1 Kgs 18).

defiled my land Like the Song of Moses in Deuteronomy, Jeremiah shows the sins of Israel occurring immediately after their settlement in Canaan (Deut 32:15–18).

my inheritance The heritage or inheritance of Yahweh is the promised land as well as the people of Israel themselves (Deut 4:20–21; 32:9; Jer 3:19; 10:16).

a detestable thing Refers to idolatrous practices in the ot (Deut 12:31; 13:14; 2 Kgs 16:3; 2 Chr 28:3; Ezek 16:50; Mal 2:11). See note on Ezek 5:9.

2:8 The priests The first of the national leaders condemned for abandoning Yahweh and supporting other gods.

Where is Yahweh? A refrain repeated from Jer 2:6.

those who handle By the time of Josiah’s reforms, the vocation of priest had come to include the proper interpretation and instruction of the Law—usually called the torah (Ezek 7:26; 22:26; Hos 4:6; Zeph 3:4; Hag 2:11; Mal 2:7).

the law The Hebrew word used here, torah, means “instruction” or “teaching” and refers to the Law that eventually comprised the entire Pentateuch. Most likely, Jeremiah considers the torah to be the book of Deuteronomy. See note on Jer 1:1.

the shepherds The leaders are called ro’im (“shepherds”) in Hebrew, using a metaphor for kings or aristocratic rulers common throughout the ancient Near East (compare 3:15 and note). Here, the term includes “kings” and “princes” (see 1:18 and note; compare 23:1–4).

the prophets Jeremiah’s contentious conflict with rival prophets in and around Jerusalem is a prevalent theme throughout the book (see 23:9–40; 27:9–15).

Baal A Canaanite god.

Pagan Deities in the Old Testament Table

2:9 I again bring a lawsuit Yahweh presents His case against Israel for breaking the covenant relationship.

declares Yahweh A phrase which marks the end of this oracle (see v. 3 and note).

2:12 declares Yahweh Signals the conclusion of the oracle; it should likely be included with v. 13 since they form a summary of the prophecy from vv. 10–12.

2:13 the source of living water In Deuteronomy 32:40, Yahweh describes Himself as the eternally living God, contrasted against lifeless idols (compare Jer 17:7–8, 17:13; Psa 1:3).

for themselves A metaphor for a people no longer reliant on the living God. See Jer 2:27–28.

that can hold no water Foreign gods are broken containers; they cannot produce water, and they cannot hold the water poured into them.

2:14 a slave born in a house Refers to slaves born of the household, not acquired through purchase (see Gen 14:14; Jer 17:13, 23, 27; Lev 22:11). Israel is referred to more honorably elsewhere as a slave of Yahweh (compare Isa 42:1; 43:10; 44:1, 21).

plunder The idea here is that Israel is plunder taken after a battle. It was common practice throughout the ancient Near East to enslave foreigners as spoils of war (compare Num 14:3, 31; Deut 1:39; Isa 42:22; Ezek 34:8, 22).

2:15 The young lions Represents the coalition of nations that composed the Babylonian Empire.

horror Refers to the Babylonian campaign and eventual destruction of Jerusalem between 604–586 bc.

without an inhabitant The exile to Babylon and the destruction of Jerusalem left the region desolate. In Deuteronomy 29:21–29, Yahweh threatens Israel with exile as punishment for their abandonment and idolatry.

2:16 Memphis Cities in Egypt. Memphis (called Noph in Hebrew) was the capital of Egypt before Alexander the Great established Alexandria as the headquarters for his empire in 331 bc. Tahpanhes was a frontier town in Egypt on the caravan route leading to Palestine.

2:17 by forsaking Yahweh, your God The culmination of the oracle predicts judgment on Israel for their apostasy. The people’s abandonment of Yahweh in spite of His protection stands in stark contrast with the promise made in Deut 31:6–8.

the way A phrase used throughout the ot to describe the covenant-based relationship the people ought to have with Yahweh (compare Deut 5:33; 9:12; Pss 32:8; 143:8; Isa 48:17; Jer 7:23; 42:3).

2:18 why do you go the way of Egypt to drink the waters of the Shihor? And why do you go the way of Assyria to drink the waters of the Euphrates? The way of Egypt is set in contrast to the way of Yahweh. This parallels the contrast of walking after God or walking after idols in vv. 2–5.

the waters of the Shihor Contrasts with the image of Yahweh as the spring of living waters in Jer 2:13.

the waters of the Euphrates The second part of a pair.

2:19 your apostasies This verse uses the Hebrew word shuv, which can mean both “to turn” and “to repent.” Rather than turning back to Yahweh in contrition, Israel has turned away in rebellion (compare Jer 3:22–4:2).

The Significance of “Shuv” in Jeremiah

fear of me As a sign of their devotion to God, people are called to be fearers of Yahweh (compare Deut 14:23; 17:19; Psa 15:4; 22:23; 112:1; Isa 50:10; Mal 3:16). Jeremiah uses a word meaning “to tremble” or “to be in dread,” which may be an echo of Hos 3:5.

Fearing God in the Old Testament

declares the Lord, Yahweh of hosts The familiar prophetic phrase ends this oracle.

2:20 from long ago In this oracle, the historical point at which Israel rebelled parallels that in Jer 2:5–9; it conforms to the view of the Song of Moses that this occurred shortly after the conquest of Canaan (see Deut 32:15–18 and note on Jer 2:7). The word olam is frequently translated “forever” or “eternity,” but in this passage, it more accurately denotes a point in time in the very distant past or future.

your yoke A familiar image for Jeremiah (5:5; 28:2, 4, 11; 30:8).

not In contrast with Israel’s ideal depiction as the servant of Yahweh (v. 14 and note), the rebellious nation refuses to acknowledge its master.

on every high hill Hills were sites of pagan religious activity in the ot (1 Kgs 14:23; 2 Kgs 16:4; 17:10 Isa 65:7; Ezek 6:13). Jeremiah uses this term in his own oracles, berating Israel for idolatrous practices (Jer 3:23; 13:27; 17:2).

under every leafy tree Frequently indicates a place of pagan religious activity in the ot (Deut 12:2; 1 Kgs 14:23; 2 Kgs 16:4; Isa 57:5). In the ancient Near East, trees were symbols for fertility and were frequently associated with the Canaanite goddess, Asherah. Jeremiah likely refers to shrines designated specifically for the worship of fertility goddesses.

2:21 a choice vine The metaphor depicts a vine of high quality and good stock. In Isa 5:1–7, Israel is depicted as a fertile, well-tended vineyard. In Deut 32:32, the enemies of Israel are portrayed as a poisonous vine that has sprouted from the vine of Sodom.

foreign vine Used in the ot to refer to non-Israelite people and lands.

2:22 your guilt The word here is frequently translated as “iniquity” or “sin.” The reference to a stain or mark may be euphemistic for bloodstains on a woman’s clothes. However, this imagery more likely derives from Isa 1:15–20: Stains of blood on the worshiper’s hands prevent him from entering God’s presence. The context equates the offending stains with religious violations.

2:23 I have not defiled myself Judah’s response to Yahweh’s accusations of infidelity.

I have not gone after the Baals One may choose either to walk after Yahweh or to walk after foreign gods, as Judah is accused of doing.

Look at your way An allusion to conduct (see Jer 2:17 and note): By following after false gods, Judah’s conduct is marked by failure and treachery. The implication that Judah can see evidence of its journey may suggest it is leaving traces of uncleanness behind (see v. 22 and note).

the valley Compare with the high hills in v. 20.

a young she-camel Young camels are notoriously unreliable; they wander off with no provocation. It is characteristic for adult camels to walk no more than three steps in any direction.

her ways The camel tracks aimlessly back and forth.

2:24 accustomed to the desert Wild donkeys do not stay in one place. The animal represents the faithless Judah, who is fickle in her commitments.

in her rutting time. Who can quell her lust? The wild donkey in heat follows its desires; its handlers cannot hold back its instinct to mate.

they will find her Judah’s religious debauchery is so pronounced that it is a willing partner for any. The image of the two fickle animals—one ruled by indecisiveness, the other by irrepressible desire—depicts Judah’s religious indiscretions. Judah is aimless, flighty, and cavalier in its covenant with Yahweh, like the young camel, and it is equally set on wanton worship of other gods, like the donkey.

2:25 your foot from being barefoot In conjunction with its parallel in the next phrase, the expression serves as a humorous barb directed at the animals’ handlers in the previous verse. Attempts to control the camel and donkey are futile.

I have loved strangers Refers to enemies of Israel and Judah (Hos 7:9; Isa 1:7; 25:2; Jer 5:19; 30:8; Ezek 7:21; 11:9). In Deut 32:16, Yahweh’s jealousy is kindled by Israel’s association with foreigners.

after them I will go The nation will either walk after Yahweh or the gods of foreign nations.

2:27 This verse reflects Jeremiah’s belief in monotheism. While trees and stones were common religious objects in the ancient Near East, Jeremiah characterizes them as lifeless representations of non-existent gods.

to the tree The leafy tree was a common representation of the Canaanite female deity, Asherah, the female consort of the chief god in the pantheon, El (see Jer 2:20 and note).

You are my father In Canaanite worship, Asherah was the mother of the gods and all the living. Ancients would have praised her for giving birth, and they acknowledged the male deity as their father. Jeremiah’s ironic reversal cleverly emphasizes the lunacy of worshiping lifeless objects.

You gave birth to me Likely an ironic reversal, as in the previous parallel clause. The male god in question would not be expected to give birth but to be acknowledged as father. The prophet denigrates idol worship through the reversal of these gender functions.

not their faces In Deuteronomy, Yahweh frequently warns the people that their unfaithfulness would result in the removal of His presence (or “hiding of his face”; see Deut 31:17; 32:20; Jer 33:5).

save us Israel has rejected God, but the people still cry out for deliverance at the slightest sign of trouble. This is a fairly accurate portrayal of most ancient Near Eastern religions, which functioned to gain favor with the gods for the sole purpose of avoiding difficulty. If religious devotion to a particular god failed to bring results, it was common practice to consult another deity.

2:28 But where are your gods that you made for yourself? Compare v. 6 and 2:8, where the priests fail to ask this question of Yahweh.

in the time of your trouble Possibly a liturgical phrase used in the temple of Yahweh. See Psa 3:7, which echoes the expression almost exactly.

according to the number of your towns The hyperbole emphasizes the seriousness of Judah’s covenant unfaithfulness. The number of foreign religious shrines and altars indicates the extent and gravity of their infidelity.

2:29 All of you have rebelled Implicates every person of Judah in Yahweh’s charges.

2:30 I have struck The expression here means “I have severely beaten.” This form of the word frequently means “to strike dead” or “to beat mercilessly.”

your children In v. 31, Jeremiah identifies the audience of this oracle as this generation. While still addressing the former generation for their sins, the prophet turns his attention to the present residents of Jerusalem and Judah and their children.

your prophets It is unclear which prophets are the subject here. The ot is virtually silent concerning the martyrdom of Hebrew prophets, which became a subject of heightened interest only after the exile. 26:20–23, which records the death of the prophet, Uriah (also rendered “Urijah”), at the hands of King Jehoiakim, may be the background for this claim.

a ravening lion In vv. 14–15, the encroaching threat from Babylon is also depicted as a roaring lion.

2:31 O generation From 2:31–3:5, the address shifts to the present residents of Jerusalem. Earlier oracles in this group addressed a personified nation (either Judah, Israel, or both) and concerned past sins.

the word of Yahweh This phrase is another indicator of prophetic address (see Deut 5:5; 1 Sam 3:1; 2 Sam 7:4; Isa 1:10; 28:13–14). See Jer 1:4 and note.

we will not come again Continuing the marriage metaphor, this verse echoes the protection of a husband over his spouse (compare Josh 15:18; Judg 1:14). Israel has spurned the protection Yahweh offers and stubbornly refuses to yield.

2:32 her ornaments Refers to bridal ornaments of silver and gold. See 2 Sam 1:24; Isa 49:18; Ezek 16:10–13.

sashes The Hebrew term here refers to bands or knotted cords. A betrothed girl would keep such a cord, untying a single knot each day until the day of her wedding.

days without number Likely in reference to the knotted cord. As the witless bride has forgotten to untie the knots in her cord, so Israel has forgotten Yahweh.

2:33 on your way Or possibly your practice or your habit. Refers to Israel’s conduct.

to seek love Faithless Israel has already confessed to loving strangers (see Jer 2:25 and note).

2:34 on your skirts This appears to be an echo of the earlier charge that the unfaithful Israel’s bloodstains are still visible on its garment. See v. 22 and note.

the blood of the life of the innocent, the poor In 22:3 and 22:17, the prophet criticizes Jehoiakim specifically for his treatment of the resident alien, the fatherless, and the widow and for shedding innocent blood.

act of breaking into a house According to ancient Israelite law, those who caught thieves in the act could execute them without fear of incurring blood guilt. See Exod 22:2–3.

2:35 I am entering into judgment with you See Jer 1:16 and note. Yahweh concludes His case against Israel and will pass sentence.

2:36 you go about The term here means “to be light” and recalls v. 23, where Jeremiah compared Israel to a “light footed” young camel. See v. 23 and note.

changing your way Recalls v. 23, where Israel is depicted as a wandering camel. See v. 23 and note.

by Egypt Perhaps a prediction of the defeat of Israel by Egypt at Megiddo in 604 bc, but more likely a warning of the dire outcome of Jehoiakim’s pro-Egyptian policies. See 1:3 and note.

by Assyria A recollection of the collapse of the northern kingdom (Israel) at the hands of Assyria (2 Kgs 17:6; 2 Chr 28:16–21). The pronouncement of Israel’s shame is a fulfillment of the oracle in Jer 2:26.

2:37 your hands on your head A sign of shame.

has rejected those in whom you trust Refers to allies that Jehoiakim made in Egypt in a futile effort to overcome the Babylonian threat (see 1:3 and note). These verses (vv. 36–37) seem to focus on the failure of Judah’s foreign policy during Jehoiakim’s administration.